Put chapters in verse references

tn_1JN.tsv

@@ -439,7 +439,7 @@ front:intro	nl27				0	# Introduction to 1 John\n\n## Part 1: General Introductio
 4:4	j248		rc://*/ta/man/translate/writing-pronouns	αὐτούς	1	The pronoun **them** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “these false teachers” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 4:4	j5ve		rc://*/ta/man/translate/figs-metaphor	ἐστὶν ὁ ἐν ὑμῖν	1	As in [3:24](../03/24.md), John is speaking as if God could be inside of believers. Alternate translation: “God, with whom you have a close relationship,” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:4	j249			μείζων & ἢ	1	If it would be helpful in your language, for this context you could use a more specific word than **greater**. Alternate translation: “stronger than”
-4:4	tp4q		rc://*/ta/man/translate/figs-metonymy	ὁ ἐν τῷ κόσμῳ	1	The phrase **in the world** here and in [verse 5](../04/05.md) seems to have a different meaning than in [verse 1](../04/01.md) and [verse 3](../04/03.md). There, it refers to location, so when John says in [verse 3](../04/03.md) that the spirit of the antichrist is “in the world,” it means “on this earth” or “circulating among people.” But here, John seems to be using the term **world** to mean the value system that is opposed to God. In that case, the phrase **the one in the world** would refer to the devil by association with the way that he inspires that system. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+4:4	tp4q		rc://*/ta/man/translate/figs-metonymy	ὁ ἐν τῷ κόσμῳ	1	The phrase **in the world** here and in [4:5](../04/05.md) seems to have a different meaning than in [4:1](../04/01.md) and [4:3](../04/03.md). There, it refers to location, so when John says in [4:3](../04/03.md) that the spirit of the antichrist is “in the world,” it means “on this earth” or “circulating among people.” But here, John seems to be using the term **world** to mean the value system that is opposed to God. In that case, the phrase **the one in the world** would refer to the devil by association with the way that he inspires that system. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 4:5	y2z8		rc://*/ta/man/translate/figs-metonymy	αὐτοὶ ἐκ τοῦ κόσμου εἰσίν; διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν	1	John uses **world** to mean various things in this letter. Here in these first two instances, it refers to the system of values shared by people who do not know God. Alternate translation: “These false teachers are influenced by the ungodly value system of the people who do not honor God. As a result, they express the perspectives of that system” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 4:5	j252		rc://*/ta/man/translate/writing-pronouns	αὐτοὶ	1	The pronoun **They** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “These false teachers” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 4:5	em2t		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος αὐτῶν ἀκούει	1	In this instance, the term **world** refers to people who share the world’s value system. That is, they do not honor or obey God. Alternate translation: “ungodly people listen to them” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -579,7 +579,7 @@ front:intro	nl27				0	# Introduction to 1 John\n\n## Part 1: General Introductio
 5:9	k2de		rc://*/ta/man/translate/figs-explicit	ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν	1	The word **greater** implicitly means that the testimony of God is more reliable than human testimony, since God knows everything and God always tells the truth. Alternate translation: “the testimony of God is more reliable” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:9	nxq1		rc://*/ta/man/translate/figs-ellipsis	ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν	1	John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we should certainly receive the testimony of God, since it is greater” or “we should certainly believe God when he gives testimony, since his testimony is even more reliable” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 5:9	j324			ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ Υἱοῦ αὐτοῦ	1	Here, **For** could be introducing: (1) the content of God’s testimony to his Son. In that case, the content itself comes in [5:11](../05/11.md) after he repeats, “this is the testimony.” Verse 10 talks about the importance of believing God’s testimony. Alternate translation: “Now this is the testimony that God himself has given regarding his Son” (2) the reason why the testimony of God is greater than human testimony. Alternate translation: “After all, this is God who has told us about his own Son.”
-5:9	ro4w		rc://*/ta/man/translate/writing-pronouns	αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ	1	Here, **this** could refer to: (1) God’s testimony, which John says in [verse 11](../05/11.md). Alternate translation: “I will tell you what God’s testimony is” (2) the three testimonies from [verse 8](../05/08.md). Alternate translation: “those things are the testimony of God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+5:9	ro4w		rc://*/ta/man/translate/writing-pronouns	αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ	1	Here, **this** could refer to: (1) God’s testimony, which John says in [5:11](../05/11.md). Alternate translation: “I will tell you what God’s testimony is” (2) the three testimonies from [5:8](../05/08.md). Alternate translation: “those things are the testimony of God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 5:9	gt7u		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Υἱοῦ αὐτοῦ	1	**Son** is an important title for Jesus. Alternate translation: “his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 5:10	f7w4		rc://*/ta/man/translate/figs-explicit	ὁ πιστεύων εἰς τὸν Υἱὸν τοῦ Θεοῦ, ἔχει τὴν μαρτυρίαν ἐν αὑτῷ; ὁ μὴ πιστεύων τῷ Θεῷ, ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ	1	This verse comes in between John’s two introductions of God’s testimony. If this is confusing in your language, you can state something explicitly that tells your reader that the testimony is still coming, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:10	kala		rc://*/ta/man/translate/figs-genericnoun	ὁ πιστεύων	1	John is speaking of everyone who believes, not of any particular person. Alternate translation: “Any person who believes” (See: [[rc://*/ta/man/translate/figs-genericnoun]])

tn_1PE.tsv

@@ -78,8 +78,8 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 1:13	i56f		rc://*/ta/man/translate/figs-metaphor	νήφοντες	1	Here Peter uses **sober** to refer to mental clarity and alertness. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “thinking clearly” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:13	y771		rc://*/ta/man/translate/figs-activepassive	τὴν φερομένην ὑμῖν χάριν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the grace God is bringing to you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:13	ut69		rc://*/ta/man/translate/figs-metaphor	τὴν φερομένην ὑμῖν χάριν	1	Here Peter speaks of **grace** as if it were an object that could be brought to people. If this might confuse you readers, you could state the meaning plainly. Alternate translation: “the grace God is giving to you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-1:13	qk5s		rc://*/ta/man/translate/figs-metonymy	τὴν φερομένην ὑμῖν χάριν	1	Here, **the grace** refers to salvation, as it also does in [verse 10](../01/10.md). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the gracious salvation being brought to you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-1:13	l45d		rc://*/ta/man/translate/figs-possession	ἀποκαλύψει Ἰησοῦ Χριστοῦ	1	See how you translated this phrase in [verse 7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-possession]])
+1:13	qk5s		rc://*/ta/man/translate/figs-metonymy	τὴν φερομένην ὑμῖν χάριν	1	Here, **the grace** refers to salvation, as it also does in [1:10](../01/10.md). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the gracious salvation being brought to you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+1:13	l45d		rc://*/ta/man/translate/figs-possession	ἀποκαλύψει Ἰησοῦ Χριστοῦ	1	See how you translated this phrase in [1:7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-possession]])
 1:14	opvh		rc://*/ta/man/translate/figs-metaphor	ὡς τέκνα ὑπακοῆς	1	Here Peter uses **children** to refer to people who love and obey God. The relationship between God and those who love him is like the relationship between a father and his children. Because this is an important concept in the Bible, you should not express the meaning plainly here, but you may use a simile. Alternate translation: “Like children of obedience” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:14	n5wg		rc://*/ta/man/translate/figs-possession	τέκνα ὑπακοῆς	1	Peter is using the possessive form to describe **children** who are characterized by **obedience**. If this is not clear in your language, you could use the adjective “obedient” instead of the noun “obedience.” Alternate translation: “obedient children” (See: [[rc://*/ta/man/translate/figs-possession]])
 1:14	e4tb		rc://*/ta/man/translate/figs-idiom	μὴ συνσχηματιζόμενοι ταῖς πρότερον & ἐπιθυμίαις	1	Here, **not being conformed to** is an idiom meaning “not letting one’s life be controlled by.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “not being controlled by your former desires” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -112,12 +112,12 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 1:21	f7mn		rc://*/ta/man/translate/figs-abstractnouns	δόξαν αὐτῷ δόντα	1	If your language does not use an abstract noun for the idea of **glory**, you can express the same idea in another way. Alternate translation: “has glorified him” or “has shown that he is glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:21	k85r		rc://*/ta/man/translate/figs-abstractnouns	τὴν πίστιν ὑμῶν καὶ ἐλπίδα, εἶναι εἰς Θεόν	1	If your language does not use abstract nouns for the ideas of **faith** and **hope**, you can express the same ideas in another way. Alternate translation: “you would believe and hope in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:22	hj14		rc://*/ta/man/translate/figs-metaphor	τὰς ψυχὰς ὑμῶν ἡγνικότες	1	**Having purified** refers to being forgiven for sins. In the Bible, sin is often referred to as something that makes people dirty, and the forgiveness for sin is referred to as the removal of that dirt. God is the one who forgives sins and **purifies** those who believe in Jesus. However, here Peter is referring to his readers’ responsibility in their salvation, which is the responsibility to repent and believe that the gospel is true. Alternate translation: “Having made your souls spiritually pure” or “Having cleansed your souls from sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-1:22	luj3		rc://*/ta/man/translate/figs-synecdoche	τὰς ψυχὰς	1	See how you translated **souls** in [verse 9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+1:22	luj3		rc://*/ta/man/translate/figs-synecdoche	τὰς ψυχὰς	1	See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 1:22	qyt5		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῇ ὑπακοῇ τῆς ἀληθείας	1	If your language does not use abstract nouns for the ideas of **obedience** and **truth**, you can express the same ideas in another way. Alternate translation: “by obeying what is true” or “by obeying the true information” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:22	iyze		rc://*/ta/man/translate/figs-explicit	τῆς ἀληθείας	1	Here, **the truth** refers to the true teaching about Jesus, which includes the command to repent and believe the gospel. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the true message about Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:22	j777		rc://*/ta/man/translate/figs-gendernotations	φιλαδελφίαν	1	Although **brotherly** is a masculine word, Peter is using the phrase **brotherly love** in a generic sense to refer to the kind of love that all believers should have for other believers. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “love for fellow believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 1:22	e9wr		rc://*/ta/man/translate/figs-metonymy	ἐκ καθαρᾶς καρδίας, ἀλλήλους ἀγαπήσατε ἐκτενῶς	1	Peter uses **heart** here to refer to a person’s thoughts or emotions. The word **from** indicates that the **heart** must be the source of the **love** that Peter is telling his readers to have. Therefore, this phrase has a similar meaning to the word “sincere” in the previous clause. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “love one another earnestly based on sincere thoughts” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-1:23	k79f		rc://*/ta/man/translate/figs-metaphor	ἀναγεγεννημένοι	1	See how you translated **born again** in [verse 3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:23	k79f		rc://*/ta/man/translate/figs-metaphor	ἀναγεγεννημένοι	1	See how you translated **born again** in [1:3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:23	w4v3		rc://*/ta/man/translate/figs-metaphor	οὐκ ἐκ σπορᾶς φθαρτῆς	1	The word **seed** usually refers to either the seed of a plant or the sperm cell of a man, which is used to produce a baby. However, here Peter uses **seed** as a metaphor. It could refer to: (1) the **word of God** mentioned later in the verse. In this case, Peter is saying what the **word of God** is not. Alternate translation: “not by means of a human message that can perish” (2) physical human birth, in which case the meaning is similar to the idea expressed in [John 1:13](../jhn/01/13.md). Alternate translation: “not by means of mortal physical birth” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:23	nh9r		rc://*/ta/man/translate/figs-ellipsis	ἀφθάρτου	1	Peter is leaving out a word that a phrase would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the previous phrase. Alternate translation: “from imperishable seed” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 1:23	tjq9		rc://*/ta/man/translate/figs-metonymy	λόγου ζῶντος Θεοῦ, καὶ μένοντος	1	Here Peter uses **word** to describe the gospel message that came from God and was proclaimed to Peter’s readers by using words. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “God’s living and enduring message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -132,9 +132,9 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 1:24	hd2f		rc://*/ta/man/translate/figs-simile	τὸ ἄνθος ἐξέπεσεν	1	In this clause the prophet Isaiah continues the comparison between the glory of humankind and flowers. Just like a **flower** dies and falls to the ground, so does the beauty of mankind disappear. If this would be misunderstood in your language, you could express this meaning by repeating the simile language from earlier in the verse. Alternate translation: “like the flower that fell off the plant, so does everything that is glorious about humankind come to an end” (See: [[rc://*/ta/man/translate/figs-simile]])
 1:25	lqjz		rc://*/ta/man/translate/figs-quotemarks	τὸ δὲ ῥῆμα Κυρίου μένει εἰς τὸν αἰῶνα	1	This clause completes Peters quotation of [Isaiah 40:6–8](../isa/40/06.md) that began in the previous verse. It may be helpful to your readers to indicate this ending by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 1:25	aba2		rc://*/ta/man/translate/figs-metonymy	τὸ & ῥῆμα Κυρίου	1	Peter quotes Isaiah using **word** to describe all that God has spoken by using words. This general reference to God’s word would include what God had said about the Messiah. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the message that comes from the Lord” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-1:25	pp62		rc://*/ta/man/translate/figs-metonymy	τοῦτο δέ ἐστιν τὸ ῥῆμα	1	Here Peter uses **word** in the same specific sense as in [verse 23](../01/23.md). It is not the general meaning of **word** used earlier in the verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “And this is the message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+1:25	pp62		rc://*/ta/man/translate/figs-metonymy	τοῦτο δέ ἐστιν τὸ ῥῆμα	1	Here Peter uses **word** in the same specific sense as in [1:23](../01/23.md). It is not the general meaning of **word** used earlier in the verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “And this is the message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 1:25	s11j		rc://*/ta/man/translate/figs-activepassive	τὸ ῥῆμα τὸ εὐαγγελισθὲν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the word that we have proclaimed” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-2:intro	a121				0	# 1 Peter 2 General Notes\n\n## Structure and Formatting\n\n1. Command to love each other as a family (1:22–2:10)\n2. How believers should act toward other people (2:11–3:12)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 2:10 and the poetry that is quoted from the Old Testament in 2:6, 7, 8, and 22.\n\n## Special Concepts in this Chapter\n\n### Stones\n\nThe Bible uses a building made of large stones as a metaphor for the church. Jesus is the cornerstone, which is the most important stone. According to [Ephesians 2:20](../eph/02/20.md), the apostles and prophets are the foundation, which is the part of the building on which all the other stones rest. In this chapter, Christians are the stones that make up the walls of the building. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/cornerstone]] and [[rc://*/tw/dict/bible/other/foundation]])\n\n### Milk and babies\n\nWhen Peter tells his readers to “long for pure spiritual milk” in [2:2](../02/02.md), he is using the metaphor of a baby craving his mother’s milk. Peter wants Christians to crave God’s word the same way a baby craves milk. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Sheep and shepherds\n\nThe Bible often speaks metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. In [verse 25](../02/25.md), Peter alludes to [Isaiah 53:6](../isa/53/06.md) to describe unbelievers as sheep that wander aimlessly and don’t know where they are going. God’s people are also similar to sheep in that they are weak and do foolish things like rebelling against God. In [verse 25](../02/25.md), Peter also refers to Jesus as a shepherd who takes care of believers, which is a similar idea to what Jesus said in [John 10:11–18](../jhn/10/11.md). (See: [[rc://*/tw/dict/bible/other/sheep]] and [[rc://*/tw/dict/bible/other/shepherd]])
+2:intro	a121				0	# 1 Peter 2 General Notes\n\n## Structure and Formatting\n\n1. Command to love each other as a family (1:22–2:10)\n2. How believers should act toward other people (2:11–3:12)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 2:10 and the poetry that is quoted from the Old Testament in 2:6, 7, 8, and 22.\n\n## Special Concepts in this Chapter\n\n### Stones\n\nThe Bible uses a building made of large stones as a metaphor for the church. Jesus is the cornerstone, which is the most important stone. According to [Ephesians 2:20](../eph/02/20.md), the apostles and prophets are the foundation, which is the part of the building on which all the other stones rest. In this chapter, Christians are the stones that make up the walls of the building. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/cornerstone]] and [[rc://*/tw/dict/bible/other/foundation]])\n\n### Milk and babies\n\nWhen Peter tells his readers to “long for pure spiritual milk” in [2:2](../02/02.md), he is using the metaphor of a baby craving his mother’s milk. Peter wants Christians to crave God’s word the same way a baby craves milk. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Sheep and shepherds\n\nThe Bible often speaks metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. In [2:25](../02/25.md), Peter alludes to [Isaiah 53:6](../isa/53/06.md) to describe unbelievers as sheep that wander aimlessly and don’t know where they are going. God’s people are also similar to sheep in that they are weak and do foolish things like rebelling against God. In [2:25](../02/25.md), Peter also refers to Jesus as a shepherd who takes care of believers, which is a similar idea to what Jesus said in [John 10:11–18](../jhn/10/11.md). (See: [[rc://*/tw/dict/bible/other/sheep]] and [[rc://*/tw/dict/bible/other/shepherd]])
 2:1	n3x5		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Therefore** here refers back to everything that Peter has said in the previous paragraph ([1:22–25](../01/22.md)). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:1	inct		rc://*/ta/man/translate/figs-declarative	ἀποθέμενοι & πᾶσαν κακίαν, καὶ πάντα δόλον, καὶ ὑποκρίσεις, καὶ φθόνους, καὶ πάσας καταλαλιάς	1	This clause indicates a command in addition to the command to “long for pure spiritual milk” that occurs next in the verse. If this is confusing in your language, you can use a more natural form for a command. Alternate translation: “put aside all evil and all deceit and hypocrisies and envies and all slanders” (See: [[rc://*/ta/man/translate/figs-declarative]])
 2:1	g65y		rc://*/ta/man/translate/figs-metaphor	ἀποθέμενοι & πᾶσαν κακίαν, καὶ πάντα δόλον, καὶ ὑποκρίσεις, καὶ φθόνους, καὶ πάσας καταλαλιάς	1	Peter speaks of these sinful actions as if they were objects that people could **put aside** the way people remove dirty clothing. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “having stopped being evil or being deceptive or being hypocritical or being envious or speaking slander” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -217,7 +217,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 2:14	bxm9		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἐκδίκησιν κακοποιῶν, ἔπαινον δὲ ἀγαθοποιῶν	1	If your language does not use abstract nouns for the ideas of **punishment** and **praise**, you can express the same ideas in another way. Alternate translation: “to punish evildoers and praise those who do good” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:15	mh6s		rc://*/ta/man/translate/figs-infostructure	ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “to silence the ignorance of foolish people by doing good” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 2:15	nzwv		rc://*/ta/man/translate/figs-abstractnouns	ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν	1	If your language does not use an abstract noun for the idea of **ignorance**, you can express the same idea in another way. Alternate translation: “doing good to silence the ignorant things that foolish people are saying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:16	zqe3		rc://*/ta/man/translate/figs-ellipsis	ὡς ἐλεύθεροι	1	Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. These words could be: (1) the command to submit to authorities stated in [verse 13](../02/13.md). Alternate translation: “submit as free people” (2) an implied imperative verb. Alternate translation: “act as free people” or “live as free people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+2:16	zqe3		rc://*/ta/man/translate/figs-ellipsis	ὡς ἐλεύθεροι	1	Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. These words could be: (1) the command to submit to authorities stated in [2:13](../02/13.md). Alternate translation: “submit as free people” (2) an implied imperative verb. Alternate translation: “act as free people” or “live as free people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 2:16	y9pg		rc://*/ta/man/translate/figs-metaphor	ὡς ἐπικάλυμμα & τῆς κακίας	1	Here, **covering** could refer to: (1) something to prevent people from knowing about one’s evil deeds. Alternate translation: “as a way to prevent others from seeing your evil” (2) an excuse or pretext to do evil deeds. Alternate translation: “as an excuse to do evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:17	gwy8		rc://*/ta/man/translate/figs-metaphor	τὴν ἀδελφότητα	1	Here, **brotherhood** refers to all Christian believers. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the community of believers” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:18	w2nc				0	# General Information:\n\nPeter begins to speak specifically to people who were slaves who worked in people’s houses.
@@ -254,7 +254,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 2:25	jkfu		rc://*/ta/man/translate/figs-activepassive	ἐπεστράφητε	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has turned you back” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:25	i5lu		rc://*/ta/man/translate/figs-metaphor	τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν	1	Peter uses **shepherd** and **overseer** to refer to Jesus. Just as a **shepherd** protects his sheep and an **overseer** takes care of his workers, Jesus protects and takes care of those who trust in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the one who protects and takes care of your souls” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:25	z6q2		rc://*/ta/man/translate/figs-synecdoche	τῶν ψυχῶν ὑμῶν	1	See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [verses 10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[Verse 19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [Verse 20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [Verse 19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [Verse 19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [verse 19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [verse 20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [verse 21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [verse 21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
+3:intro	cqf4				0	# 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [verses 10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead.
 3:1	p454				0	# General Information:\n\nIn [verses 1–6](../03/01.md) Peter gives instructions specifically to women who are wives.
 3:1	wp5p		rc://*/ta/man/translate/figs-metonymy	τινες ἀπειθοῦσιν τῷ λόγῳ	1	Here, **being disobedient to the word** could refer to: (1) refusing to believe the gospel message, as in [2:8](../02/08.md). Alternate translation: “some do not believe the message about Jesus” (2) disobeying the commands God gave in his word. Alternate translation: “some do not obey what God commands in his word” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:1	kbis		rc://*/ta/man/translate/figs-activepassive	κερδηθήσονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you will win them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -274,7 +274,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:4	gbw9		rc://*/ta/man/translate/figs-metonymy	τοῦ πραέως καὶ ἡσυχίου πνεύματος	1	Here, **spirit** refers to a person’s attitude or temperament. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “of a gentle and quiet attitude.” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:4	j5bu		rc://*/ta/man/translate/figs-metaphor	ὅ ἐστιν ἐνώπιον τοῦ Θεοῦ πολυτελές	1	Peter refers to God’s opinion as if it were a person standing directly in front of him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “which God considers to be very precious” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:5	dq60		rc://*/ta/man/translate/figs-metaphor	ἐκόσμουν ἑαυτάς	1	Peter speaks of the attitude of the holy women as if it were something with which they **adorned themselves**. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “made themselves beautiful” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-3:5	jbuf			ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν	1	See how you translated the similar clause in [verse 1](../03/01.md).
+3:5	jbuf			ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν	1	See how you translated the similar clause in [3:1](../03/01.md).
 3:6	t3xl		rc://*/ta/man/translate/figs-idiom	ἧς ἐγενήθητε τέκνα	1	Peter uses a Hebrew idiom here in which people are said to be the **children** of someone who has qualities similar to theirs. Women who believe and who act like Sarah acted are thought of as if they were her actual **children**. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “who resemble her as if you were her children” (See: [[rc://*/ta/man/translate/figs-idiom]])
 3:6	v2so		rc://*/ta/man/translate/figs-doublenegatives	μὴ φοβούμεναι μηδεμίαν πτόησιν	1	The phrase **not being afraid of any** translates two negative words in Greek. Peter uses them together to emphasize that believing women should not fear anything at all. If your language can use two negatives together for emphasis without them cancelling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 3:7	lbc2				0	# General Information:\n\nIn this verse Peter gives instructions specifically to men who are husbands.
@@ -294,7 +294,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:9	wx2r		rc://*/ta/man/translate/figs-explicit	εἰς τοῦτο ἐκλήθητε, ἵνα	1	Here, **this** could refer to: (1) **blessing** earlier in the verse. Alternate translation: “you were called to bless so that” (2) **inherit a blessing** later in the verse “to this you were called so that” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:9	n3xc		rc://*/ta/man/translate/figs-metaphor	ἵνα εὐλογίαν κληρονομήσητε	1	Peter speaks of experiencing God’s **blessing** as if one is receiving an inheritance. If this might confuse your readers, you could express it plainly. Alternate translation: “so that you might experience God’s blessing as your permanent possession” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:10	dpf2		rc://*/ta/man/translate/writing-quotations	γὰρ	1	**For** here introduces a quotation from the Old Testament ([Psalm 34:12–16](../psa/34/12.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Peter is quoting from an important text. Alternate translation: “It is as David wrote in the scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
-3:10	tce3		rc://*/ta/man/translate/figs-quotemarks	ὁ & θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς, παυσάτω	1	From this clause through to the end of [verse 12](../03/12.md), Peter quotes from [Psalm 34:12–16](../psa/34/12.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
+3:10	tce3		rc://*/ta/man/translate/figs-quotemarks	ὁ & θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς, παυσάτω	1	From this clause through to the end of [3:12](../03/12.md), Peter quotes from [Psalm 34:12–16](../psa/34/12.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 3:10	p9bl		rc://*/ta/man/translate/figs-parallelism	ὁ & θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς	1	These two phrases mean basically the same thing and emphasize the desire to have a good life. If stating the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “the one truly wanting to have a good life” (See: [[rc://*/ta/man/translate/figs-parallelism]])
 3:10	btkp		rc://*/ta/man/translate/figs-metaphor	ἰδεῖν ἡμέρας ἀγαθὰς	1	Peter quotes David speaking of experiencing a good lifetime as **to see good days**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to experience a good lifetime” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:10	rqa9		rc://*/ta/man/translate/figs-synecdoche	τὴν γλῶσσαν ἀπὸ κακοῦ, καὶ χείλη τοῦ μὴ λαλῆσαι δόλον	1	Peter quotes David using the words **tongue** and **lips** to refer to the person who is speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “himself from speaking evil and from speaking deceit” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
@@ -308,7 +308,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:12	p2vi		rc://*/ta/man/translate/figs-genericnoun	δέησιν αὐτῶν	1	Here, **request** refers to requests in general, not to one particular **request**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “their requests” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 3:12	es9n		rc://*/ta/man/translate/figs-synecdoche	πρόσωπον δὲ Κυρίου ἐπὶ	1	Here, **face** refers to the Lord himself. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “But the Lord is against” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 3:12	t22b		rc://*/ta/man/translate/figs-idiom	πρόσωπον δὲ Κυρίου ἐπὶ	1	Here, **the face** being **against** someone is an idiom that refers to one person opposing another person. If this might confuse your readers, you could express the meaning plainly or use a similar idiom in your language. Alternate translation: “but the Lord opposes” (See: [[rc://*/ta/man/translate/figs-idiom]])
-3:12	gw7w		rc://*/ta/man/translate/figs-quotemarks	ποιοῦντας κακά	1	After this phrase, Peter also ends his quotation from the book of Psalms. If you decided in [verse 10](../03/10.md) to mark this as a quotation, indicate that ending here with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
+3:12	gw7w		rc://*/ta/man/translate/figs-quotemarks	ποιοῦντας κακά	1	After this phrase, Peter also ends his quotation from the book of Psalms. If you decided in [3:10](../03/10.md) to mark this as a quotation, indicate that ending here with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 3:13	wkw4			Connecting Statement:	0	# Connecting Statement:\n\nIn [verses 13–22](../03/13.md) Peter teaches the believers how to behave when unbelievers persecute them.
 3:13	e1ma		rc://*/ta/man/translate/figs-rquestion	τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε?	1	Peter is not asking for information, but is using the question form here to emphasize that it is unlikely that someone would harm them if they did good things. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “no one will harm you if you become zealous ones of the good” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:13	e8li		rc://*/ta/man/translate/figs-possession	τοῦ ἀγαθοῦ ζηλωταὶ	1	Peter is using the possessive form to describe people who are **zealous** about doing **good** deeds. If this is not clear in your language, you could use a different expression. Alternate translation: “ones zealous to do good deeds” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -357,7 +357,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 3:22	ldrw		rc://*/ta/man/translate/figs-explicit	ὅς ἐστιν ἐν δεξιᾷ Θεοῦ	1	In this culture, the place at the **right** side of a ruler was a position of honor. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “who is at the place of honor next to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:22	q72i		rc://*/ta/man/translate/figs-doublet	ὑποταγέντων αὐτῷ ἀγγέλων, καὶ ἐξουσιῶν, καὶ δυνάμεων	1	The words **angels**, **authorities**, and **powers** are all terms for the ranks of supernatural beings, both angelic and demonic. If your language does not have three different terms for rulers or authorities, you can combine them. Alternate translation: “all types of supernatural beings having been subjected to him” (See: [[rc://*/ta/man/translate/figs-doublet]])
 3:22	f6jq		rc://*/ta/man/translate/figs-activepassive	ὑποταγέντων αὐτῷ ἀγγέλων, καὶ ἐξουσιῶν, καὶ δυνάμεων	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God having subjected angels and authorities and powers to him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-4:intro	zh5n				0	# 1 Peter 4 General Notes\n\n## Structure and Formatting\n\n1. How believers should endure suffering (3:13–4:6)\n2. How believers should act because the end is near (4:7–11)\n3. How believers should respond to trials (4:12–19)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [verse 18](../04/18.md).\n\n## Special Concepts in this Chapter\n\n### Ungodly Gentiles\n\nAlthough the term “Gentiles” usually refers to people who are not Jewish, in [verse 3](../04/03.md) Peter uses “Gentiles” to refer to all ungodly people who are not Jews. It does not include Gentiles who have become Christians. Actions like “licentiousness, lusts, drunkenness, carousing, drinking parties, and lawless idolatry” were typical of ungodly Gentiles. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Let him” and “Let those”\n\nIn [verses 16–19](../04/16.md) Peter uses these phrases to tell his readers what he wants them to do. Although they are commands that he wants his readers to obey, it is as if he were telling one person what he wants other people to do. If it would be clearer in your language, you could translate these as commands, like the UST does.
+4:intro	zh5n				0	# 1 Peter 4 General Notes\n\n## Structure and Formatting\n\n1. How believers should endure suffering (3:13–4:6)\n2. How believers should act because the end is near (4:7–11)\n3. How believers should respond to trials (4:12–19)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry that is quoted from the Old Testament in [4:18](../04/18.md).\n\n## Special Concepts in this Chapter\n\n### Ungodly Gentiles\n\nAlthough the term “Gentiles” usually refers to people who are not Jewish, in [4:3](../04/03.md) Peter uses “Gentiles” to refer to all ungodly people who are not Jews. It does not include Gentiles who have become Christians. Actions like “licentiousness, lusts, drunkenness, carousing, drinking parties, and lawless idolatry” were typical of ungodly Gentiles. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Let him” and “Let those”\n\nIn [verses 16–19](../04/16.md) Peter uses these phrases to tell his readers what he wants them to do. Although they are commands that he wants his readers to obey, it is as if he were telling one person what he wants other people to do. If it would be clearer in your language, you could translate these as commands, like the UST does.
 4:1	b8d4		rc://*/ta/man/translate/grammar-connect-words-phrases	οὖν	1	**Therefore** here refers back to what Peter has said about Jesus’ suffering in [3:18](../03/18.md). If it might help your readers, you could express this explicitly. Alternate translation: “Considering what I have written about Christ’s suffering” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 4:1	ess6		rc://*/ta/man/translate/figs-metonymy	σαρκὶ & σαρκὶ	1	Here, **flesh** refers to the human body, which is made of flesh. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in the body … in the body” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 4:1	p2rv		rc://*/ta/man/translate/figs-metaphor	ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε	1	Here Peter uses **arm yourselves** to refer to preparing one’s mind for something. As soldiers get their weapons ready for battle, so should Christians be mentally prepared to suffer for their faith. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “prepare your minds with the same way of thinking” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -382,7 +382,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 4:6	ql11		rc://*/ta/man/translate/figs-activepassive	εὐηγγελίσθη	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. This could mean: (1) people preached the gospel. Alternate translation: “people preached the gospel” (2) Christ preached the gospel. Alternate translation: “Christ preached the gospel” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:6	hsg6		rc://*/ta/man/translate/figs-activepassive	κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. This could mean: (1) men judged and persecuted them during their lives according to human standards. Alternate translation: “men judged them in the flesh by human standards” (2) God judged them as humans during their lives. Alternate translation: “God indeed judged them in the flesh as humans” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:6	gm1m		rc://*/ta/man/translate/figs-gendernotations	κατὰ ἀνθρώπους	1	Although the term **men** is masculine, Peter is using the word here in a generic sense that includes both men and women. Alternate translation: “according to people” or “as people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
-4:6	s72f		rc://*/ta/man/translate/figs-metonymy	σαρκὶ	1	Here Peter uses **in the flesh** to refer to a person’s lifetime. See how you translated this expression in [verse 2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+4:6	s72f		rc://*/ta/man/translate/figs-metonymy	σαρκὶ	1	Here Peter uses **in the flesh** to refer to a person’s lifetime. See how you translated this expression in [4:2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 4:6	encm		rc://*/ta/man/translate/figs-explicit	ζῶσι	1	Here, **live** refers to experiencing eternal life. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “they might experience eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:6	h154		rc://*/ta/man/translate/figs-explicit	ζῶσι & πνεύματι	1	Here, **the spirit** could refer to: (1) the Holy Spirit, in which case this phrase would indicate the means by which the people received eternal life. Alternate translation: “they might live by the Spirit” (2) their spiritual existence, in which case this phrase would be referring to the spiritual realm that is contrasted with the physical realm mentioned earlier in the verse with the phrase “in the flesh.” Alternate translation: “they might live spiritually” or “they might live in the spiritual realm” See how you translated the same expression in [3:18](../03/18.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:7	e445		rc://*/ta/man/translate/figs-explicit	πάντων & τὸ τέλος	1	Here, **the end of all things** refers to the end of the world, when Jesus returns and judges everyone. If this might confuse your readers, you could express this explicitly. Alternate translation: “the end of the world, when Jesus returns,” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -430,7 +430,7 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 4:18	wb4v		rc://*/ta/man/translate/figs-doublet	ὁ ἀσεβὴς καὶ ἁμαρτωλὸς	1	The words **ungodly** and **sinner** mean basically the same thing. The repetition is used to emphasize the wickedness of these people. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “the ungodly sinners” (See: [[rc://*/ta/man/translate/figs-doublet]])
 4:19	qm3u		rc://*/ta/man/translate/figs-synecdoche	τὰς ψυχὰς	1	See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 4:19	g1r6			ἐν ἀγαθοποιΐᾳ	1	Alternate translation: “while doing good” or “while continuing to do good deeds”
-5:intro	a6d9				0	# 1 Peter 5 General Notes\n\n## Structure and Formatting\n\n1. How believers should interact with one another (5:1–11)\n2. Conclusion (5:12–14)\n\n## Special Concepts in this Chapter\n\n### Lion\n\nOther animals are usually afraid of lions because they are fast and strong, and they eat almost every other kind of animal. They also eat people. Satan wants to make God’s people afraid, so Peter uses the simile of a lion to teach his readers that Satan can harm their bodies, but if they trust in God and obey him, they will always be God’s people, and God will care for them. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Babylon\n\nBabylon was the evil nation that had destroyed Jerusalem, taken the Jews away from their homes, and ruled over them. In other places in Scripture, the authors use Babylon as a metaphor for the enemies of God’s people. In [verse 13](../05/13.md) Peter uses Babylon as a metaphor for the nation that was persecuting the Christians to whom he was writing. Most scholars believe that here Peter is referring to Rome because the Romans were severely persecuting Christians there at that time. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/ta/man/translate/figs-metaphor]])
+5:intro	a6d9				0	# 1 Peter 5 General Notes\n\n## Structure and Formatting\n\n1. How believers should interact with one another (5:1–11)\n2. Conclusion (5:12–14)\n\n## Special Concepts in this Chapter\n\n### Lion\n\nOther animals are usually afraid of lions because they are fast and strong, and they eat almost every other kind of animal. They also eat people. Satan wants to make God’s people afraid, so Peter uses the simile of a lion to teach his readers that Satan can harm their bodies, but if they trust in God and obey him, they will always be God’s people, and God will care for them. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Babylon\n\nBabylon was the evil nation that had destroyed Jerusalem, taken the Jews away from their homes, and ruled over them. In other places in Scripture, the authors use Babylon as a metaphor for the enemies of God’s people. In [5:13](../05/13.md) Peter uses Babylon as a metaphor for the nation that was persecuting the Christians to whom he was writing. Most scholars believe that here Peter is referring to Rome because the Romans were severely persecuting Christians there at that time. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/ta/man/translate/figs-metaphor]])
 5:1	s8fr				0	# General Information:\n\nIn [verses 1–4](../05/01.md) Peter speaks directly to men who are leaders in the churches.
 5:1	m4xr		rc://*/ta/man/translate/figs-explicit	πρεσβυτέρους & ὁ συνπρεσβύτερος	1	In [verses 1–5](../05/01.md) the words **elder** and **elders** refer specifically to church leaders, who were often older men. Here these words do not refer to old men in general. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the fellow church leader … the church leaders” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:1	n3em		rc://*/ta/man/translate/figs-abstractnouns	μάρτυς τῶν τοῦ Χριστοῦ παθημάτων	1	If your language does not use abstract nouns for the ideas of **witness** and **sufferings**, you can express the same ideas in another way. Alternate translation: “one who has witnessed Christ suffer in many ways” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -449,13 +449,13 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 5:3	vg31		rc://*/ta/man/translate/figs-metaphor	τοῦ ποιμνίου	1	See how you translated **flock** in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:4	oz14		rc://*/ta/man/translate/grammar-connect-logic-result	καὶ	1	**And** here indicates that what follows is the result of obeying the commands that Peter gave in [verses 2–3](../05/02.md). Use a natural way in your language for introducing a result clause. Alternate translation: “As a result of doing these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:4	pfjr		rc://*/ta/man/translate/figs-explicit	τοῦ ἀρχιποίμενος	1	**Chief Shepherd** is a title for Jesus. If this might confuse your readers, you could express this explicitly. Alternate translation: “Jesus, the Chief Shepherd” (See: [[rc://*/ta/man/translate/figs-explicit]])
-5:4	td11		rc://*/ta/man/translate/figs-metaphor	τοῦ ἀρχιποίμενος	1	Here Peter speaks of Jesus as if he were a **Shepherd** who has authority over all the leaders of the assemblies of believers. Peter told those leaders to shepherd their flocks in [verse 2](../05/02.md). Since **Chief Shepherd** is an important title for Jesus that connects to some prophecies about the Messiah in the Old Testament, you should keep the metaphor in your translation or use a simile. Alternate translation: “the one who is like a lead shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+5:4	td11		rc://*/ta/man/translate/figs-metaphor	τοῦ ἀρχιποίμενος	1	Here Peter speaks of Jesus as if he were a **Shepherd** who has authority over all the leaders of the assemblies of believers. Peter told those leaders to shepherd their flocks in [5:2](../05/02.md). Since **Chief Shepherd** is an important title for Jesus that connects to some prophecies about the Messiah in the Old Testament, you should keep the metaphor in your translation or use a simile. Alternate translation: “the one who is like a lead shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:4	qlek		rc://*/ta/man/translate/figs-activepassive	φανερωθέντος τοῦ ἀρχιποίμενος	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when the Chief Shepherd appears” or “when God reveals the Chief Shepherd” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 5:4	ll4r		rc://*/ta/man/translate/figs-metaphor	τὸν ἀμαράντινον τῆς δόξης στέφανον	1	Here,**crown** refers to a symbol of victory. It does not refer to the type of **crown** that kings wear. In ancient times an athlete would receive this **crown** as a reward for winning a competition. Those crowns were often made of leaves or flowers that would fade. Unlike those victory crowns, the reward that God gives will be **unfading**, which means that it will last forever. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “a glorious reward that will last forever” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-5:4	c6h3		rc://*/ta/man/translate/figs-possession	τῆς δόξης στέφανον	1	This could refer to: (1) a **crown** that is characterized by **glory**. Alternate translation: “glorious crown” (2) a **crown** that is the **glory** referred to in [verse 1](../05/01.md). Alternate translation: “crown, that is, glory” (See: [[rc://*/ta/man/translate/figs-possession]])
+5:4	c6h3		rc://*/ta/man/translate/figs-possession	τῆς δόξης στέφανον	1	This could refer to: (1) a **crown** that is characterized by **glory**. Alternate translation: “glorious crown” (2) a **crown** that is the **glory** referred to in [5:1](../05/01.md). Alternate translation: “crown, that is, glory” (See: [[rc://*/ta/man/translate/figs-possession]])
 5:5	qm2h				0	# General Information:\n\nIn this verse Peter first instructs younger men specifically and then continues to instruct all of the believers.
 5:5	z13n		rc://*/ta/man/translate/figs-activepassive	ὑποτάγητε	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “subject yourselves” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-5:5	bjt6		rc://*/ta/man/translate/figs-explicit	πρεσβυτέροις	1	See how you translated **elders** in [verse 1](../05/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:5	bjt6		rc://*/ta/man/translate/figs-explicit	πρεσβυτέροις	1	See how you translated **elders** in [5:1](../05/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:5	uh4n		rc://*/ta/man/translate/figs-explicit	πάντες	1	Here, **everyone** refers to all the believers to whom Peter is writing this letter, and not to all people. If this might confuse your readers, you could express this explicitly. Alternate translation: “every one of you believers” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:5	r6s6		rc://*/ta/man/translate/figs-metaphor	τὴν ταπεινοφροσύνην ἐγκομβώσασθε	1	Peter speaks of **humility** as if it were a piece of clothing that a person could put on. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “act with humility” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:5	jr8h		rc://*/ta/man/translate/figs-abstractnouns	τὴν ταπεινοφροσύνην	1	If your language does not use an abstract noun for the idea of **humility**, you can express the same idea in another way. Alternate translation: “with humble actions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -495,4 +495,4 @@ front:intro	c1uv				0	# Introduction to 1 Peter\n\n## Part 1: General Introducti
 5:14	jqd8		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	**Greet** here is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. Alternate translation: “Make it your habit to greet” or “Make it your practice to greet” (See: [[rc://*/ta/man/translate/figs-imperative]])
 5:14	fc7b		rc://*/ta/man/translate/translate-symaction	ἐν φιλήματι ἀγάπης	1	A **kiss** was an action that expressed Christian affection in this culture. It showed the unity of those who belong to Christ. If there is a gesture with similar meaning in your culture, you could consider using it here in your translation. Alternate translation: “with a loving kiss” or “a kiss to show your love for each other” (See: [[rc://*/ta/man/translate/translate-symaction]])
 5:14	i08w		rc://*/ta/man/translate/translate-blessing	εἰρήνη ὑμῖν πᾶσιν, τοῖς ἐν Χριστῷ	1	As was customary in his culture, Peter closes his letter with a blessing for his readers. Use a form that people would recognize as a blessing in your language. Alternate translation: “May all you who are in Christ experience peace within yourselves” or “I pray that you all who are in Christ will have peace” (See: [[rc://*/ta/man/translate/translate-blessing]])
-5:14	u70z		rc://*/ta/man/translate/figs-explicit	ἐν Χριστῷ	1	See how you translated **in Christ** in [verse 10](../05/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:14	u70z		rc://*/ta/man/translate/figs-explicit	ἐν Χριστῷ	1	See how you translated **in Christ** in [5:10](../05/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]])

tn_2JN.tsv

@@ -24,14 +24,14 @@ front:intro	vpa9				0	# Introduction to 2 John\n\n## Part 1: General Introductio
 1:4	w7f1		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός	1	**Father** is an important title for God. Be careful to translate it accurately and consistently. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 1:5	r4hx			καὶ νῦν	1	The words **and now** signal that what follows is the main point of the letter, or at least the first main point. Use a natural way for introducing the main point in your language.
 1:5	c9xi		rc://*/ta/man/translate/figs-you	σε, & σοι	1	These instances of **you** are singular since John is once again addressing the church in a figurative way as a “lady.” (See: [[rc://*/ta/man/translate/figs-you]])
-1:5	xjsu		rc://*/ta/man/translate/figs-metaphor	κυρία	1	See how you translated **lady** in [verse 1](../01/01.md) (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:5	xjsu		rc://*/ta/man/translate/figs-metaphor	κυρία	1	See how you translated **lady** in [1:1](../01/01.md) (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:5	u38f		rc://*/ta/man/translate/figs-explicit	οὐχ ὡς ἐντολὴν καινὴν γράφων σοι	1	John does not refer to himself explicitly as the person writing. If your language requires you to state the subject of a verb, you could add a pronoun here. Alternate translation: “not as though I were writing you a new commandment” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:5	uhs8		rc://*/ta/man/translate/figs-explicit	ἀπ’ ἀρχῆς	1	The phrase **from the beginning** refers to the time when John and his audience first believed in Jesus Christ. Alternate translation: “since the time that we first believed” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:5	vmm8			ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους	1	If it would be helpful in your language, you could start a new sentence here. Alternate translation: “the beginning. He commanded that we should love one another”
 1:6	nw4g		rc://*/ta/man/translate/figs-metaphor	περιπατῶμεν κατὰ & ἐν αὐτῇ περιπατῆτε	1	In these instances the expression **walk** means to “obey.” Alternate translation: “we should obey … you should obey it” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:6	cl95		rc://*/ta/man/translate/figs-you	ἠκούσατε & περιπατῆτε	1	The term **you** is plural in this verse, because John is addressing a congregation of believers. This is the case throughout the rest of the letter, as well, except in verse 13, because there John returns to his metaphor of referring to a church as a woman and its members as her children. (See: [[rc://*/ta/man/translate/figs-you]])
 1:7	u749		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	Here, **For** introduces the reason why John wrote about the commandment to love and obey God in the previous verses—it is because there are many who pretend to be believers but they do not love or obey God. Use a natural way to introduce this reason in your language. See the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-1:7	w25m		rc://*/ta/man/translate/figs-explicit	ὅτι πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κόσμον	1	This seems to be an implicit reference to the false teachers whom John discusses in [verses 10–11](../01/10.md). Alternate translation: “For many deceivers are going around from place to place” (See: [[rc://*/ta/man/translate/figs-explicit]])
+1:7	w25m		rc://*/ta/man/translate/figs-explicit	ὅτι πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κόσμον	1	This seems to be an implicit reference to the false teachers whom John discusses in [1:10–11](../01/10.md). Alternate translation: “For many deceivers are going around from place to place” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:7	x8yl		rc://*/ta/man/translate/figs-metonymy	Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί	1	The expression **coming in flesh** is a metonym for being a real, physical person and not a spiritual being only. Alternate translation: “that Jesus Christ came as a real human” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 1:7	vqnb		rc://*/ta/man/translate/figs-explicit	οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος	1	Here, **this** could refer to: (1) the activity of deceiving others or to the kind of teaching that these people are doing. Alternate translation: “This is the work of the deceiver, the antichrist” or “This kind of teaching comes from the one who is the deceiver and the antichrist” (2) any member of the group of deceivers. Alternate translation: “Any such person is the deceiver and the antichrist” If it would be helpful, you could make one of these meanings explicit. (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:7	vfdn			ὁ πλάνος καὶ ὁ ἀντίχριστος	1	In your translation, it may be helpful to clarify that **the deceiver** and **the antichrist** are one person, not two.
@@ -45,7 +45,7 @@ front:intro	vpa9				0	# Introduction to 2 John\n\n## Part 1: General Introductio
 1:9	xwoe		rc://*/ta/man/translate/grammar-connect-logic-contrast	ὁ μένων ἐν τῇ διδαχῇ	1	This phrase is in contrast to the previous sentence. If it would be helpful in your language, you could use a word or phrase to mark this contrast, as in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 1:9	vg19		rc://*/ta/man/translate/figs-nominaladj	οὗτος	1	John is using the demonstrative adjective **this** as a noun, to refer to a kind of person. ULT indicates this by adding the word **one**. If your language does not use adjectives in this way, you can translate this with an equivalent phrase. Alternate translation: “such a person” or “that kind of person” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 1:9	k8cv		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα καὶ τὸν Υἱὸν	1	**Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to express these titles consistently and accurately. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-1:10	x7pw		rc://*/ta/man/translate/figs-explicit	εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει	1	The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (see [verse 7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this” (See: [[rc://*/ta/man/translate/figs-explicit]])
+1:10	x7pw		rc://*/ta/man/translate/figs-explicit	εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει	1	The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (see [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:10	xafi		rc://*/ta/man/translate/figs-metaphor	ταύτην τὴν διδαχὴν οὐ φέρει	1	John is speaking of a **teaching** or a message as if it were an object that someone could **bring**. If you would not use this kind of metaphor in your language, you could use one that has the same meaning or use plain language. Alternate translation: “does not teach this same message” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:10	ls1c		rc://*/ta/man/translate/figs-explicit	μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν	1	John does not want the believers to accept a false teacher into their homes and, as a result, support his false teaching by showing him respect and providing for his needs. Alternate translation: “do not support him or encourage him by welcoming him into your home” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:10	lbct		rc://*/ta/man/translate/figs-explicit	χαίρειν αὐτῷ μὴ λέγετε	1	John warns the believers not to greet a false teacher respectfully in public. The implication is that he does not want them to do anything that might look like they are endorsing a false teacher or that would give a false teacher good standing in the eyes of others. Alternate translation: “do not give him a respectful public greeting” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -58,7 +58,7 @@ front:intro	vpa9				0	# Introduction to 2 John\n\n## Part 1: General Introductio
 1:12	hwtk		rc://*/ta/man/translate/figs-abstractnouns	ἵνα ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ	1	If it would be helpful in your language, you could express the idea behind the abstract noun **joy** with an adjective such as “joyful.” Alternate translation: “so that this will make you completely joyful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:12	lt77		rc://*/ta/man/translate/translate-textvariants	ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ	1	See the note in Part 3 of the General Introduction to 2 John about the textual issue here. Alternate translation: “our joy might be made complete” (See: [[rc://*/ta/man/translate/translate-textvariants]])
 1:12	k9yt		rc://*/ta/man/translate/figs-exclusive	ὑμῶν	1	If you use “our” here instead of **your**, it would include both John and the letter recipients. (See: [[rc://*/ta/man/translate/figs-exclusive]])
-1:13	fh6j		rc://*/ta/man/translate/figs-metaphor	τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς	1	This could: (1) be a metaphor. Just as John uses the term “chosen lady” as a figurative expression for the group of believers to whom he is writing in [verse 1](../01/01.md) and the term “her children” for the members of that group, also here John is describing his own group of believers as the **chosen sister** of that group and the members of his group as the **children** of this sister. Alternate translation: “The members of the chosen group of believers here” If you choose to keep the metaphor in the text, you may want to include an explanation of the meaning in a footnote. (2) refer to the biological children of a specific woman who is the biological sister of another specific woman to whom John is writing. (3) John may be using the words **sister** and **children** in a spiritual sense, but to refer to an individual woman and the other people that she has led to faith in Jesus. (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:13	fh6j		rc://*/ta/man/translate/figs-metaphor	τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς	1	This could: (1) be a metaphor. Just as John uses the term “chosen lady” as a figurative expression for the group of believers to whom he is writing in [1:1](../01/01.md) and the term “her children” for the members of that group, also here John is describing his own group of believers as the **chosen sister** of that group and the members of his group as the **children** of this sister. Alternate translation: “The members of the chosen group of believers here” If you choose to keep the metaphor in the text, you may want to include an explanation of the meaning in a footnote. (2) refer to the biological children of a specific woman who is the biological sister of another specific woman to whom John is writing. (3) John may be using the words **sister** and **children** in a spiritual sense, but to refer to an individual woman and the other people that she has led to faith in Jesus. (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:13	aonw		rc://*/ta/man/translate/figs-idiom	τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς	1	In this context, the term **chosen** indicates someone whom God has chosen to receive salvation. In the context of John’s metaphor, this indicates a church or group of people whom God has chosen to receive salvation. Alternate translation: “The members of this group of believers in Jesus” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:13	a4rc			ἀσπάζεταί σε	1	As was customary in this culture, John concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “send you their greetings” or “ask to be remembered to you”
 1:13	qjdz		rc://*/ta/man/translate/figs-you	σε & σου	1	The pronouns **you** and **your** are singular here, in keeping with John’s metaphor of writing to a congregation as though it were a lady. (See: [[rc://*/ta/man/translate/figs-you]])

tn_EZR.tsv

@@ -318,7 +318,7 @@ front:intro	fa5r				0	# Introduction to Ezra\n\n## Part 1: General Introduction\
 3:11	ut4a		rc://*/ta/man/translate/figs-abstractnouns	כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל	1	The abstract noun **faithfulness** describes the quality of a person who will dependably keep his word and fulfill his responsibilities. **Covenant faithfulness** refers specifically to Yahweh keeping all of the promises that he has made to the people of Israel. If it would be helpful in your language, you could translate the idea behind this word with an expression such as “keep promises.” Alternate translation: “because Yahweh always keeps the promises he made to Israel” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:11	vp0g		rc://*/ta/man/translate/figs-metonymy	עַל־יִשְׂרָאֵ֑ל	1	Here, the name **Israel** stands for the Israelite people. Alternate translation: “to the people of Israel” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:11	uqct		rc://*/ta/man/translate/figs-activepassive	עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה	1	If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translations: “because the builders had laid the foundation of Yahweh’s temple” or “because the builders had set the temple floor in stone” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-3:11	fyte		rc://*/ta/man/translate/figs-explicit	עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה	1	As in [verse 10](../02/10.md), here there are the same two possibilities for the meaning of **the foundation … had been laid**. See how you translated it there. (1) This means that the workers had finished the foundation. Alternate translation: “because the builders had completed the floor of the temple of Yahweh” or (2) It means that they had started to lay the foundation, which was the first step in building the temple. Alternate translation: “because the builders had started to lay the foundation of the temple of Yahweh” (See: [[rc://*/ta/man/translate/figs-explicit]])
+3:11	fyte		rc://*/ta/man/translate/figs-explicit	עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה	1	As in [2:10](../02/10.md), here there are the same two possibilities for the meaning of **the foundation … had been laid**. See how you translated it there. (1) This means that the workers had finished the foundation. Alternate translation: “because the builders had completed the floor of the temple of Yahweh” or (2) It means that they had started to lay the foundation, which was the first step in building the temple. Alternate translation: “because the builders had started to lay the foundation of the temple of Yahweh” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:12	h0i1		rc://*/ta/man/translate/grammar-connect-logic-contrast	וְ⁠רַבִּ֡ים	1	The word **But** indicates that the sentence it introduces will draw a contrast with what came just before it. That contrast is specifically between the joyful way that most of the Israelites were responding on this occasion and the sorrowful way that some of them responded. You could use a word such as “however” to indicate this contrast. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 3:12	cq1v		rc://*/ta/man/translate/figs-ellipsis	וְ⁠רָאשֵׁ֨י הָ⁠אָב֜וֹת	1	As in [1:5](../01/05.md), this is an abbreviated way of saying “the heads of the father's houses.” Review the explanatory note to this phrase in [1:5](../01/05.md) if that would be helpful. Alternate translation: “and the clan leaders” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 3:12	d6gu		rc://*/ta/man/translate/writing-background	הַ⁠זְּקֵנִ֗ים אֲשֶׁ֨ר רָא֜וּ אֶת־הַ⁠בַּ֤יִת	1	This phrase provides background information to identify these specific priests, Levites, and clan leaders further. Alternate translation: “who were old enough that they had seen the first temple” (See: [[rc://*/ta/man/translate/writing-background]])
@@ -1144,7 +1144,7 @@ front:intro	fa5r				0	# Introduction to Ezra\n\n## Part 1: General Introduction\
 9:12	r9c0		rc://*/ta/man/translate/figs-idiom	וְ⁠הוֹרַשְׁתֶּ֥ם לִ⁠בְנֵי⁠כֶ֖ם עַד־עוֹלָֽם	1	As earlier in the sentence, **until eternity** means “for as long as anyone can anticipate into the future.” Alternate translation: “so that your descendants will always be able to live there” (See: [[rc://*/ta/man/translate/figs-idiom]])
 9:12	s1e8		rc://*/ta/man/translate/figs-metaphor	לִ⁠בְנֵי⁠כֶ֖ם	1	Here, **sons** means “descendants.” Alternate translation: “your descendants” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:12	uax9		rc://*/ta/man/translate/figs-quotemarks	עַד־עוֹלָֽם	1	After this phrase Ezra ends his quotation of what Yahweh commanded through the prophets. If you decided in [9:11](../09/11.md) to mark their words as a secondary quotation, you should indicate that ending here with a closing secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
-9:13	qmrs		rc://*/ta/man/translate/figs-explicit	כָּל־הַ⁠בָּ֣א עָלֵ֔י⁠נוּ	1	The phrase **all that has come upon us** refers to the punishments that Ezra mentioned in [verse 7](../09/07.md). If it would be helpful in your language, you could make that information explicit. Alternate translation: “all of the things with which you punished us” or “everything that you allowed to happen to us” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:13	qmrs		rc://*/ta/man/translate/figs-explicit	כָּל־הַ⁠בָּ֣א עָלֵ֔י⁠נוּ	1	The phrase **all that has come upon us** refers to the punishments that Ezra mentioned in [9:7](../09/07.md). If it would be helpful in your language, you could make that information explicit. Alternate translation: “all of the things with which you punished us” or “everything that you allowed to happen to us” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:13	am2g		rc://*/ta/man/translate/figs-parallelism	בְּ⁠מַעֲשֵׂ֨י⁠נוּ֙ הָ⁠רָעִ֔ים וּ⁠בְ⁠אַשְׁמָתֵ֖⁠נוּ הַ⁠גְּדֹלָ֑ה	1	These two phrases mean similar things. Ezra uses the repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “since we are so guilty because of the wrong things that we have done” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. Alternate translation: “since we have committed such great sins, and since we are so guilty as a result” (See: [[rc://*/ta/man/translate/figs-parallelism]])
 9:13	hd7r		rc://*/ta/man/translate/figs-idiom	חָשַׂ֤כְתָּֽ לְ⁠מַ֨טָּה֙ מֵֽ⁠עֲוֺנֵ֔⁠נוּ	1	This is a Hebrew idiom. Alternate translation: “have not punished us as fully as our sins deserve” (See: [[rc://*/ta/man/translate/figs-idiom]])
 9:13	w379		rc://*/ta/man/translate/figs-explicit	וְ⁠נָתַ֥תָּה לָּ֛⁠נוּ פְּלֵיטָ֖ה כָּ⁠זֹֽאת	1	Ezra is referring implicitly to himself and to the other Jews who have returned from exile. Alternate translation: “and you have allowed some of us to return to our homeland” (See: [[rc://*/ta/man/translate/figs-explicit]])

tn_JHN.tsv

@@ -190,7 +190,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 1:50	d53b		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι εἶπόν σοι, ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις?	1	If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the result for the reason that the first phrase describes. Alternate translation: “Do you believe because I said to you that I saw you underneath the fig tree” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:50	p3ma		rc://*/ta/man/translate/figs-rquestion	ὅτι εἶπόν σοι, ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις?	1	John records Jesus using the question form for emphasis. If it would be helpful in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You believe because I said, ‘I saw you underneath the fig tree’!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 1:50	fhzr		rc://*/ta/man/translate/figs-ellipsis	πιστεύεις	1	Jesus is leaving out some of the words that this phrase would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “do you believe that I am the Messiah” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-1:50	oubk		rc://*/ta/man/translate/figs-explicit	μείζω τούτων	1	Jesus uses the plural pronoun **these** to refer to a general category of something, in this case the miraculous display of supernatural knowledge that took place in [verse 48](../01/48.md). Alternate translation: “greater things than this type of thing” or “greater things that this kind of miracle” (See: [[rc://*/ta/man/translate/figs-explicit]])
+1:50	oubk		rc://*/ta/man/translate/figs-explicit	μείζω τούτων	1	Jesus uses the plural pronoun **these** to refer to a general category of something, in this case the miraculous display of supernatural knowledge that took place in [1:48](../01/48.md). Alternate translation: “greater things than this type of thing” or “greater things that this kind of miracle” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:51	byxy		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 1:51	ga44		rc://*/ta/man/translate/figs-doublet	ἀμὴν, ἀμὴν, λέγω ὑμῖν	1	Jesus repeats **Truly** in order to emphasize the truth of the statement that follows. If your language does not use repetition in this way, you could combine these phrases, forming a separate sentence. Alternate translation: “What I am about to tell you is very true.” (See: [[rc://*/ta/man/translate/figs-doublet]])
 1:51	yuye		rc://*/ta/man/translate/figs-you	λέγω ὑμῖν	1	Jesus is using the plural form of **you** to indicate that he is speaking to all those who are with him at that moment. He is not only speaking to Nathaniel. If it would be misunderstood to your readers, you could state this explicitly. Alternate translation: “I say to all of you here” (See: [[rc://*/ta/man/translate/figs-you]])
@@ -414,7 +414,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 4:1	h6ek		rc://*/ta/man/translate/writing-newevent	ὡς οὖν ἔγνω ὁ Ἰησοῦς	1	**Then** here introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, when Jesus knew” (See: [[rc://*/ta/man/translate/writing-newevent]])
 4:2	d4ng		rc://*/ta/man/translate/figs-rpronouns	Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν	1	Here, **himself** is used to emphasize that Jesus was not baptizing disciples, but his disciples were doing the baptizing. Use a way that is natural in your language to indicate this emphasis. (See: [[rc://*/ta/man/translate/figs-rpronouns]])
 4:2	qz7h		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ οἱ μαθηταὶ αὐτοῦ	1	Here John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but his disciples were baptizing people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-4:5	ukxr		rc://*/ta/man/translate/grammar-connect-time-sequential	ἔρχεται οὖν	1	**Then** here indicates that the events the story will now relate came after the event just described in [verse 3](../04/03.md). If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After leaving Judea, he comes” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
+4:5	ukxr		rc://*/ta/man/translate/grammar-connect-time-sequential	ἔρχεται οὖν	1	**Then** here indicates that the events the story will now relate came after the event just described in [4:3](../04/03.md). If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After leaving Judea, he comes” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
 4:5	ff7t		rc://*/ta/man/translate/figs-pastforfuture	ἔρχεται	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 4:5	vqjm		rc://*/ta/man/translate/translate-names	Συχὰρ	1	**Sychar** is the name of a place. (See: [[rc://*/ta/man/translate/translate-names]])
 4:6	bd8s		rc://*/ta/man/translate/figs-explicit	ἐκεῖ	1	In this case, **there** refers to the town of Sychar mentioned in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “there at Sychar” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -487,7 +487,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 4:31	t6hy			ἐν τῷ μεταξὺ	1	Alternate translation: “While the woman was going into town” or “During the time that the woman was in the town”
 4:31	mgs7		rc://*/ta/man/translate/writing-quotations	ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “the disciples were urging him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]])
 4:31	z7wy		rc://*/ta/man/translate/figs-imperative	Ῥαββεί, φάγε	1	Here, **eat** is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Rabbi, please eat” (See: [[rc://*/ta/man/translate/figs-imperative]])
-4:32	j8h2		rc://*/ta/man/translate/figs-extrainfo	ἐγὼ βρῶσιν ἔχω φαγεῖν	1	Here Jesus uses the word **food** to refer to doing God’s will, as he states in [verse 34](../04/34.md). However, his disciples do not understand this and Jesus does not explain the metaphor to them in this verse. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
+4:32	j8h2		rc://*/ta/man/translate/figs-extrainfo	ἐγὼ βρῶσιν ἔχω φαγεῖν	1	Here Jesus uses the word **food** to refer to doing God’s will, as he states in [4:34](../04/34.md). However, his disciples do not understand this and Jesus does not explain the metaphor to them in this verse. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
 4:33	w451			μή τις ἤνεγκεν αὐτῷ φαγεῖν?	1	The disciples think Jesus is literally talking about something **to eat**. They begin asking each other this question, expecting a “no” response. If it would be helpful in your language, you could translate this in a way that shows their uncertainty. Alternate translation: “Is it even possible that someone brought him food to eat?”
 4:34	bnke		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 4:34	tvp1		rc://*/ta/man/translate/figs-metaphor	ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον	1	Here Jesus uses **food** to refer to obeying God’s **will**. If it would be helpful for your readers, you could express this with a simile. Alternate translation: “Like food satisfies a hungry person, doing the will of the one who sent me and completing his work satisfies me” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -786,7 +786,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:33	rrf5		rc://*/ta/man/translate/figs-explicit	ζωὴν	1	Here, **life** refers to eternal life. If this might confuse your readers, you could express the meaning explicitly, as modeled in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:33	k897		rc://*/ta/man/translate/figs-metonymy	τῷ κόσμῳ	1	Here, **the world** refers to the people who live in it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the people living in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 6:34	j26s			κύριε	1	The crowd calls Jesus **Sir** in order to show respect or politeness. (See: [[rc://*/tw/dict/bible/kt/lord]])
-6:34	z9zv		rc://*/ta/man/translate/figs-synecdoche	τὸν ἄρτον	1	Here, **bread** could refer to: (1) food in general, as the word was used by the crowd in [verse 31](../06/31.md). This would mean that the crowd did not understand that Jesus was calling himself the bread from heaven. Alternate translation: “food” (2) some gift from God of which the crowd was uncertain. This would mean that the crowd recognized that Jesus was talking about something more spiritual than mere food but did not understand that he was talking about himself. Alternate translation: “heavenly food” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+6:34	z9zv		rc://*/ta/man/translate/figs-synecdoche	τὸν ἄρτον	1	Here, **bread** could refer to: (1) food in general, as the word was used by the crowd in [6:31](../06/31.md). This would mean that the crowd did not understand that Jesus was calling himself the bread from heaven. Alternate translation: “food” (2) some gift from God of which the crowd was uncertain. This would mean that the crowd recognized that Jesus was talking about something more spiritual than mere food but did not understand that he was talking about himself. Alternate translation: “heavenly food” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 6:35	cr2m		rc://*/ta/man/translate/figs-exmetaphor	ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς	1	John records Jesus continuing the **bread** metaphor to refer to himself. In Jesus’ culture, **bread** was the primary food people ate to stay alive. Just as **bread** is necessary for sustaining physical life, Jesus is necessary for giving spiritual life. If it would be helpful in your language, you could state this explicitly or with a simile. Alternate translation: “Just as food keeps you physically alive, I can give you spiritual life” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
 6:35	yq25		rc://*/ta/man/translate/figs-possession	ὁ ἄρτος τῆς ζωῆς	1	Jesus uses **of life** to the source of the **life** about which he is speaking. If this is not clear in your language, you could express the meaning explicitly. Alternate translation: “the bread that produces life” (See: [[rc://*/ta/man/translate/figs-possession]])
 6:35	hvpi		rc://*/ta/man/translate/figs-explicit	τῆς ζωῆς	1	Here, **life** refers to eternal life. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “of eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -820,7 +820,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:44	k7ld		rc://*/ta/man/translate/figs-explicit	ὁ πέμψας με	1	Here, this phrase refers to God. See how you translated this phrase in [5:23](../05/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:44	rr2m			ἑλκύσῃ αὐτόν	1	Alternate translation: “would pull him” or “would drag him”
 6:44	um43		rc://*/ta/man/translate/figs-gendernotations	αὐτόν & αὐτὸν	1	Although the pronoun **him** is masculine, Jesus uses the word here in a generic sense that includes both men and women. Alternate translation: “that person” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
-6:44	s6b5		rc://*/ta/man/translate/figs-idiom	ἀναστήσω αὐτὸν	1	See how you translated this phrase in [verse 40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+6:44	s6b5		rc://*/ta/man/translate/figs-idiom	ἀναστήσω αὐτὸν	1	See how you translated this phrase in [6:40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:44	g2ia		rc://*/ta/man/translate/figs-explicit	ἐν τῇ ἐσχάτῃ ἡμέρᾳ	1	Here, **the last day** refers to “the day of the Lord,” which is the time when God judges everyone, Jesus returns to earth, and the bodies of those who are dead are raised from their graves. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]]) See how you translated this phrase in verse [40](../06/40.md). Alternate translation: “on the day when I return and judge everyone” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:45	j1af		rc://*/ta/man/translate/figs-activepassive	ἔστιν γεγραμμένον ἐν τοῖς προφήταις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation, as in the UST. (See: [[rc://*/ta/man/translate/figs-activepassive]])
 6:45	jg6g		rc://*/ta/man/translate/writing-quotations	ἔστιν γεγραμμένον ἐν τοῖς προφήταις	1	Here Jesus uses **It is written** to introduce a quotation from an Old Testament book ([Isaiah 54:13](../../isa/54/13.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “It had been written by the prophets in the scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
@@ -842,7 +842,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:50	v212		rc://*/ta/man/translate/figs-metaphor	μὴ ἀποθάνῃ	1	Here Jesus uses **die** to refer to spiritual death, which is eternal punishment in hell that occurs after physical death. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “might not die spiritually” or “might not experience spiritual death” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:51	e9g3		rc://*/ta/man/translate/figs-exmetaphor	ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς; ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα	1	As in the previous verse, Jesus continues using the **bread** metaphor to say that one must believe in him in order to have eternal life just as one **eats** **bread** to sustain physical life. If it would be helpful in your language, you could express this as a simile. Alternate translation: “I am the living bread that comes down from heaven. Just as one lives if they eat bread, so does one who believes in me live forever” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
 6:51	ztqs		rc://*/ta/man/translate/figs-explicit	ἐγώ εἰμι	1	Jesus uses this phrase emphatically to make a strong statement about who he is. Use the most natural way to express emphasis in your language. Alternate translation: “I myself am” or “I am indeed” (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:51	px99		rc://*/ta/man/translate/figs-explicit	ὁ ἄρτος ὁ ζῶν	1	Here, **living** refers to being the source of life or having the ability to produce life, which is synonymous with “of life” in the phrase “the bread of life,” which Jesus used in [verse 35](../06/35.md). See how you translated “the bread of life” in [verse 35](../06/35.md). Alternate translation: “the bread that gives life” (See: [[rc://*/ta/man/translate/figs-explicit]])
+6:51	px99		rc://*/ta/man/translate/figs-explicit	ὁ ἄρτος ὁ ζῶν	1	Here, **living** refers to being the source of life or having the ability to produce life, which is synonymous with “of life” in the phrase “the bread of life,” which Jesus used in [6:35](../06/35.md). See how you translated “the bread of life” in [6:35](../06/35.md). Alternate translation: “the bread that gives life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:51	gs06		rc://*/ta/man/translate/figs-metaphor	ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα	1	Here and in the previous verse, Jesus uses **eats** to refer to believing in Jesus for salvation. Jesus gives eternal life to those who believe in him. See how you translated “eat” in the previous verse. Alternate translation: “Just as food keeps you physically alive, I can give you spiritual life” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:51	k4bo		rc://*/ta/man/translate/figs-metonymy	σάρξ μού	1	Here, John records Jesus using **flesh** to refer to his whole physical body. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “my body” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 6:51	ee9d		rc://*/ta/man/translate/figs-extrainfo	ὁ ἄρτος	2	Here Jesus is using the **bread** metaphor slightly differently from how he has used it previously. Here it refers specifically to his physical body, which he would sacrifice on the cross to pay for the sins of those who believe in him. Since Jesus says this explicitly at the end of the verse, you do not need to explain its meaning further. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
@@ -860,7 +860,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:53	j1ga		rc://*/ta/man/translate/figs-explicit	οὐκ ἔχετε ζωὴν	1	Here, **life** refers to eternal life. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “you do not have eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:54	hc5d		rc://*/ta/man/translate/figs-extrainfo	ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον	1	The phrases “eating my flesh” and “drinking my blood” are a metaphor for trusting Jesus. Just as people need food and drink in order to live, people need to trust Jesus in order to have eternal life. However, the Jews did not understand this. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
 6:54	etdh		rc://*/ta/man/translate/figs-doublet	ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον	1	As in the previous verse, these two phrases, **eat the flesh** and **drink his blood**, mean basically the same thing. The repetition is used for emphasis. See how you translated the similar expressions in the previous verse. Alternate translation: “Indeed, the one eating my flesh and drinking my blood surely has eternal life” (See: [[rc://*/ta/man/translate/figs-doublet]])
-6:54	ym6w		rc://*/ta/man/translate/figs-idiom	ἀναστήσω αὐτὸν	1	See how you translated this phrase in [verse 40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+6:54	ym6w		rc://*/ta/man/translate/figs-idiom	ἀναστήσω αὐτὸν	1	See how you translated this phrase in [6:40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:54	qia5		rc://*/ta/man/translate/figs-explicit	τῇ ἐσχάτῃ ἡμέρᾳ	1	Here, **the last day** refers to “the day of the Lord,” which is the time when God judges everyone, Jesus returns to earth, and the bodies of those who are dead are raised from their graves. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]]) See how you translated this phrase in verse [39](../06/39.md). Alternate translation: “on the day when I return and judge everyone” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:55	tw5g		rc://*/ta/man/translate/figs-extrainfo	σάρξ μου & αἷμά μου	1	Here Jesus is using the phrases **my flesh** and **my blood** to refer to believing in him. However, the Jews did not understand this. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
 6:55	cik2		rc://*/ta/man/translate/figs-extrainfo	ἡ & σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις	1	Here Jesus is using the phrases **true food** and **true drink** to say that he, Jesus, gives life to those who trust in him. However, the Jews did not understand this. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
@@ -925,9 +925,9 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 6:71	z9yc		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John provides background information about what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 6:71	joha		rc://*/ta/man/translate/translate-names	Ἰούδαν Σίμωνος Ἰσκαριώτου	1	**Judas** and **Simon** are names of two men. This **Simon** is not the same as Simon Peter. **Iscariot** is a distinguishing term that most likely means he came from the village of Kerioth. (See: [[rc://*/ta/man/translate/translate-names]])
 6:71	lttr		rc://*/ta/man/translate/figs-nominaladj	τῶν δώδεκα	1	See how you translated **the Twelve** in verse [67](../06/67.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
-7:intro	l712				0	# John 7 General Notes\n\n## Structure and Formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [verse 53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah, while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Important Figures of Speech in this Chapter\n\n### Prophecy\n\nIn [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [verse 2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction.
+7:intro	l712				0	# John 7 General Notes\n\n## Structure and Formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [7:53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah, while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Important Figures of Speech in this Chapter\n\n### Prophecy\n\nIn [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [7:2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction.
 7:1	b99m		rc://*/ta/man/translate/writing-newevent	μετὰ ταῦτα	1	This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “some time later” (See: [[rc://*/ta/man/translate/writing-newevent]])
-7:1	r94g		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in [verse 2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+7:1	r94g		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in [7:2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 7:2	n2ud		rc://*/ta/man/translate/writing-background		0	In this verse John briefly stops telling about the events in the story in order to give background information about when the events happened. Use the natural form in your language for expressing background information. Alternate translation: “This event took place near the time of the Shelters Festival, the festival of the Jews” (See: [[rc://*/ta/man/translate/writing-background]])
 7:2	m4ch		rc://*/ta/man/translate/figs-explicit	τῶν Ἰουδαίων	1	Unlike in the previous verse and throughout this chapter, **the Jews** here refers to the Jewish people in general. It does not refer to the Jewish leaders. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “of the Jewish people” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:3	x8ce		rc://*/ta/man/translate/translate-kinship	οἱ ἀδελφοὶ αὐτοῦ	1	These were Jesus’ younger **brothers**, the other sons of Mary and Joseph who were born after Jesus. Since the Father of Jesus was God and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for a man’s younger brother, it would be appropriate to use it here. Alternate translation: “his younger brothers” or “his half-brothers” (See: [[rc://*/ta/man/translate/translate-kinship]])
@@ -1000,7 +1000,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:27	rqq8		rc://*/ta/man/translate/figs-explicit	τοῦτον	1	Here, John records the Jerusalemites saying **this one** as a disrespectful way to refer to Jesus without saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:28	ht31		rc://*/ta/man/translate/writing-quotations	ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων Ἰησοῦς, καὶ λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “Then Jesus cried out in the temple. While he was teaching, he said” (See: [[rc://*/ta/man/translate/writing-quotations]])
 7:28	zxh7			ἔκραξεν	1	Alternate translation: “spoke in a loud voice”
-7:28	ah7u		rc://*/ta/man/translate/figs-synecdoche	ἐν τῷ ἱερῷ	1	Jesus and the people were actually in the courtyard of the **temple**. See how you translated **temple** in [verse 14](../07/14.md). Alternate translation: “in the temple courtyard” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+7:28	ah7u		rc://*/ta/man/translate/figs-synecdoche	ἐν τῷ ἱερῷ	1	Jesus and the people were actually in the courtyard of the **temple**. See how you translated **temple** in [7:14](../07/14.md). Alternate translation: “in the temple courtyard” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 7:28	w35k		rc://*/ta/man/translate/figs-explicit	ἀπ’ ἐμαυτοῦ	1	See how you translated **from myself** in verse [17](../07/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:28	a2h9		rc://*/ta/man/translate/figs-explicit	ὁ πέμψας με	1	Here, **the one having sent me** refers to God. See how you translated this phrase in verse [16](../07/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:28	rc3g		rc://*/ta/man/translate/figs-explicit	ἔστιν ἀληθινὸς ὁ πέμψας με	1	Here, **true** could mean: (1) real, in contrast to a false god. In this case, Jesus would be saying that the Father is the only real God. Alternate translation: “the one who sent me is the real God” (2) truthful, in contrast to a liar. In this case, Jesus would be saying that Father who sent him always tells the truth. Alternate translation: “the one who sent me can be trusted” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1041,7 +1041,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:39	i8wx		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John gives information to clarify what Jesus was talking about in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 7:39	qbr1		rc://*/ta/man/translate/figs-explicit	οὔπω & ἦν Πνεῦμα	1	John implies here that **the Spirit** would later come to dwell in those who trusted in Jesus. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Spirit had not yet come to dwell in the believers” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:39	n599		rc://*/ta/man/translate/figs-explicit	οὐδέπω ἐδοξάσθη	1	Here the word **glorified** could refer to: (1) the time when Jesus would die on the cross and rise from the dead (see John [12:23](../12/23.md)). Alternate translation: “had not yet been crucified and resurrected” (2) the time when Jesus would ascend to his Father in heaven. [Acts 1–2](../act/01/01.md) records the Holy Spirit coming after Jesus went up to heaven. Alternate translation: “had not yet returned to God in glory” (3) both the crucifixion, resurrection, and ascension of Jesus. Alternate translation: “had not yet been glorified by his death, resurrection, and return to heaven” See the discussion of double meaning in Part 3 of the Introduction to the Gospel of John. (See: [[rc://*/ta/man/translate/figs-explicit]])
-7:40	xvts		rc://*/ta/man/translate/grammar-connect-time-sequential	οὖν	1	**Then** here indicates that what follows is the continuation of the narrative from [verse 38](../07/38.md), which John had interrupted with background information in [verse 39](../07/39.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After Jesus had said this about the Holy Spirit,” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
+7:40	xvts		rc://*/ta/man/translate/grammar-connect-time-sequential	οὖν	1	**Then** here indicates that what follows is the continuation of the narrative from [7:38](../07/38.md), which John had interrupted with background information in [7:39](../07/39.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After Jesus had said this about the Holy Spirit,” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
 7:40	schi		rc://*/ta/man/translate/grammar-collectivenouns	ἐκ τοῦ ὄχλου	1	See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 7:40	ifli		rc://*/ta/man/translate/figs-metonymy	τῶν λόγων τούτων	1	John uses the term **words** to describe the content of what Jesus had said by referring to something associated with it, the **words** he used to communicate it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “these things he was saying” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 7:40	shq8		rc://*/ta/man/translate/figs-explicit	ὁ προφήτης	1	See how you translated **the Prophet** in [1:21](01/21.md). Alternate translation: “the Prophet whom God promised to send to us” (See: rc://*/ta/man/translate/figs-explicit)
@@ -1051,7 +1051,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:43	h7d3		rc://*/ta/man/translate/figs-abstractnouns	σχίσμα & ἐγένετο ἐν τῷ ὄχλῳ	1	If your language does not use an abstract noun for the idea of **division**, you could express the same idea in another way. Alternate translation: “the crowd was divided” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:43	lf5r		rc://*/ta/man/translate/grammar-collectivenouns	ἐν τῷ ὄχλῳ	1	See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 7:44	yv80		rc://*/ta/man/translate/writing-pronouns	τινὲς & ἐξ αὐτῶν	1	Here, **them** refers to the people in the crowd with whom Jesus had just spoken, particularly those who were opposed to him. If it would be more natural in your language, you could state this explicitly. Alternate translation: “some of his opponents in the crowd” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-7:44	rc64		rc://*/ta/man/translate/figs-idiom	οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν τὰς χεῖρας	1	See how you translated this phrase in [verse 30](../07/30.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+7:44	rc64		rc://*/ta/man/translate/figs-idiom	οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν τὰς χεῖρας	1	See how you translated this phrase in [7:30](../07/30.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 7:47	z95z		rc://*/ta/man/translate/figs-explicit	μὴ καὶ ὑμεῖς πεπλάνησθε?	1	The **Pharisees** ask this question in a way that expects a negative response but also expresses uncertainty about that response. If your language has a question form that assumes a negative response with uncertainty, you should use it here. Alternate translation: “Could it be possible that you have also been deceived?” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:47	i47o		rc://*/ta/man/translate/figs-activepassive	μὴ καὶ ὑμεῖς πεπλάνησθε	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “He has not also deceived you, has he?” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 7:48	e8vu		rc://*/ta/man/translate/figs-rquestion	μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν, ἢ ἐκ τῶν Φαρισαίων?	1	Here, **the Pharisees** are using the form of a question to add emphasis. If it would be helpful in your language, you could express this type of question by translating these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely none from the rulers have believed in him, or from the Pharisees!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -1070,7 +1070,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 7:52	jm59		rc://*/ta/man/translate/figs-explicit	προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγείρεται	1	The Jewish leaders believed that Jesus came **from Galilee** and that no **prophet** in the scriptures came **from Galilee**. Therefore, based on their reasoning, Jesus could not be a **prophet**. However, what they believed was incorrect. Jesus did not originally come from Galilee, but Bethlehem in Judea. Also, the prophet Jonah came **from Galilee** ([2 Kings 14:25](../2ki/14/25.md)) and [Isaiah 9:1–7](../isa/09/01.md) said that the Messiah would be a great light rising from Galilee. If your readers might not understand what the Jewish leaders are implying, you could state it explicitly. Alternate translation: “no prophet rises up from Galilee, so this man cannot be a true prophet” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:52	i0im			ἐγείρεται	1	Here, **rises up** means to appear. Alternate translation: “appears”
 7:53	s5fi		rc://*/ta/man/translate/translate-textvariants		0	# General Information:\n\nThe best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://*/ta/man/translate/translate-textvariants]])
-8:intro	e667				0	# John 8 General Notes\n\n## Structure and Formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [verse 1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://*/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
+8:intro	e667				0	# John 8 General Notes\n\n## Structure and Formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [8:1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://*/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
 8:1	mkz2		rc://*/ta/man/translate/translate-textvariants		0	# General Information:\n\nThe best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://*/ta/man/translate/translate-textvariants]])
 8:12	m4ma		rc://*/ta/man/translate/writing-newevent		0	In this verse Jesus begins speaking to a crowd near the treasury in the temple some time after the events of [John 7:1–52](../07/01.md). John does not mark the beginning of this new event. (See: [[rc://*/ta/man/translate/writing-newevent]])
 8:12	pvpr		rc://*/ta/man/translate/writing-quotations	πάλιν & αὐτοῖς ἐλάλησεν & λέγων	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “spoke to the people again, and he said” (See: [[rc://*/ta/man/translate/writing-quotations]])
@@ -1216,12 +1216,12 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 8:56	vb1v		rc://*/ta/man/translate/figs-metaphor	ἴδῃ & εἶδεν	1	Here Jesus uses **see** to refer to experiencing or participating in something. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “he might experience … he experienced it” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:56	tyu5		rc://*/ta/man/translate/figs-metonymy	τὴν ἡμέραν τὴν ἐμήν	1	Here Jesus uses **my day** to refer to the time when Jesus came to earth. If this would be confusing in your language, you could express the meaning plainly. Alternate translation: “my coming” or “the time when I would come to earth” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 8:56	hv5g		rc://*/ta/man/translate/figs-metaphor	εἶδεν καὶ ἐχάρη	1	This phrase could mean: (1) Abraham literally **saw** a prophetic vision of Jesus coming to earth. Alternate translation: “he foresaw my coming through revelation from God and was glad” (2) when his son Isaac was born, Abraham metaphorically **saw** that God was beginning to fulfill the covenant that would culminate in Jesus coming to earth. Alternate translation: “he perceived my coming when God gave him a son, and he was glad” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:57	yzf9		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	See how you translated **the Jews** in [verse 31](../08/31.md). Alternate translation: “the Judeans” or “the Jewish leaders” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+8:57	yzf9		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	See how you translated **the Jews** in [8:31](../08/31.md). Alternate translation: “the Judeans” or “the Jewish leaders” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 8:57	r1ek		rc://*/ta/man/translate/figs-rquestion	πεντήκοντα ἔτη οὔπω ἔχεις, καὶ Ἀβραὰμ ἑώρακας?	1	Here, **the Jews** opposing Jesus are using this question to express their shock that Jesus claims to have seen Abraham. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are less than fifty years old! You could not possibly have seen Abraham!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 8:58	rnw4		rc://*/ta/man/translate/figs-doublet	ἀμὴν, ἀμὴν, λέγω ὑμῖν	1	Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-doublet]])
 8:58	k4tp		rc://*/ta/man/translate/figs-explicit	ἐγὼ εἰμί	1	See how you translated **I am** verse [24](../08/24.md) and also see the discussion of this phrase in the General Notes for this chapter. (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:59	bxs5		rc://*/ta/man/translate/figs-explicit	ἦραν & λίθους, ἵνα βάλωσιν ἐπ’ αὐτόν	1	The Jews opposing **Jesus** are outraged at what **Jesus** said in the previous verse. Here, John implies that they **picked up stones** in order to kill him by stoning because he had made himself equal to God (See: [[rc://*/tw/dict/bible/kt/stone]]). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “they picked up stones in order to kill him, because he claimed to be equal with God” (See: [[rc://*/ta/man/translate/figs-explicit]])
-8:59	qwe6		rc://*/ta/man/translate/figs-synecdoche	τοῦ ἱεροῦ	1	**Jesus** and his Jewish opponents were in the courtyard of **the temple**. See how you translated **temple** in [verse 14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+8:59	qwe6		rc://*/ta/man/translate/figs-synecdoche	τοῦ ἱεροῦ	1	**Jesus** and his Jewish opponents were in the courtyard of **the temple**. See how you translated **temple** in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 9:intro	hq31				0	# John 9 General Notes\n\n## Structure and Formatting\n\n1. Jesus’ sixth sign: he heals a blind man (9:1–12)\n2. The Pharisees question the formerly blind man whom Jesus healed (9:13–34)\n3. Jesus speaks with the formerly blind man and some Pharisees (9:35–41)\n\n## Special Concepts in this Chapter\n\n### “Who sinned?”\n\nMany of the Jews in Jesus’ time believed that if a person was blind or deaf or crippled, it was because he, his parents, or someone else in his family had sinned. The rabbis even taught that it was possible for a baby to sin while still in the womb. This was not the teaching of the law of Moses. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### “A sinner”\n\nThe Pharisees call some people in this chapter “sinners.” The Jewish leaders thought these people were sinful, but in reality the leaders were also sinful. This can be taken as irony. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/ta/man/translate/figs-irony]])\n\n### “He does not keep the Sabbath”\n\nThe Pharisees thought that Jesus was working, and so breaking the Sabbath, by healing the blind man. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Metaphors in this Chapter\n\n### Light and darkness\n\nThe Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong and begin to obey God. (See: [[rc://*/tw/dict/bible/kt/righteous]])\n\n### Seeing and being blind\n\nJesus uses the healing of the blind man as a metaphor for spiritual blindness. Just as a blind man cannot see the physical world, a man who is spiritually blind does not recognize God’s truth, which includes his sinfulness and need for salvation. The blind man in this story is first healed from his physical blindness ([9:6–7](../09/06.md)), then from his spiritual blindness ([9:38](../09/38.md)). By contrast, the Pharisees are not physically blind but are spiritually blind. Jesus calls the Pharisees blind because they have seen him do great miracles that only someone sent from God could do, but they still refuse to believe that God sent him or that they are sinners who need to repent ([9:39–40](../09/39.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([9:35](../09/35.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
 9:1	un4h		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	**And** here shows that John intended for the events in this chapter to be directly connected to what Jesus said in the previous chapter. In [chapter 8](../08/01.md), Jesus said that he is the Light of the World. In this chapter, Jesus demonstrates that he is the Light of the World by giving physical sight and spiritual light to a blind man. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 9:2	hf1y		rc://*/ta/man/translate/writing-quotations	ἠρώτησαν αὐτὸν & λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “asked him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]])
@@ -1252,16 +1252,16 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:10	m97n		rc://*/ta/man/translate/figs-activepassive	πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί?	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “How did your eyes become opened?” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 9:10	yy53		rc://*/ta/man/translate/figs-metonymy	πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί	1	Here, **eyes** **opened** describes the ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. If it would be more natural in your language, you could express the meaning plainly. Alternate translation: “How are you able to see?” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 9:11	nii1		rc://*/ta/man/translate/figs-activepassive	ὁ λεγόμενος Ἰησοῦς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom we call Jesus” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-9:11	a42y		rc://*/ta/man/translate/figs-explicit	πηλὸν ἐποίησεν	1	See how you translated a similar phrase in [verse 6](../09/06.md). Alternate translation: “used his fingers to mix the dirt with saliva to make mud” (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:11	b5zf		rc://*/ta/man/translate/figs-explicit	νίψαι & καὶ νιψάμενος	1	See how you translated **wash** in [verse 7](../09/07.md). Alternate translation: “wash your eyes … and having washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:11	a42y		rc://*/ta/man/translate/figs-explicit	πηλὸν ἐποίησεν	1	See how you translated a similar phrase in [9:6](../09/06.md). Alternate translation: “used his fingers to mix the dirt with saliva to make mud” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:11	b5zf		rc://*/ta/man/translate/figs-explicit	νίψαι & καὶ νιψάμενος	1	See how you translated **wash** in [9:7](../09/07.md). Alternate translation: “wash your eyes … and having washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:11	ajxb		rc://*/ta/man/translate/figs-abstractnouns	ἀνέβλεψα	1	If your language does not use an abstract noun for the idea of **sight**, you could express the same idea in another way. Alternate translation: “I could see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:13	cu14		rc://*/ta/man/translate/figs-pastforfuture	ἄγουσιν	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 9:14	dl48		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John briefly stops telling about the events in the story in order to give background information about when Jesus healed the man. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 9:14	ef0w		rc://*/ta/man/translate/figs-explicit	τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς, καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς	1	The negative reaction of the Pharisees described in the following verses is based on their belief that, according to their religious law, Jesus’ actions were considered to be work. Therefore, they believed that he was disobeying God’s command to rest and not work on the Sabbath. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/works]] and [[rc://*/tw/dict/bible/kt/sabbath]]). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Jesus made the mud and opened his eyes. These were two deeds the Pharisees considered to be work.” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:14	qxy9		rc://*/ta/man/translate/figs-metonymy	ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς	1	Here, **opened** **eyes** describes the ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. If it would be more natural in your language, you could express the meaning plainly. Alternate translation: “caused him to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 9:15	d6xd		rc://*/ta/man/translate/figs-explicit	πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι	1	Here, **again** means that this is the second time people questioned the blind man whom Jesus had healed. It does not mean that this is the second time **the Pharisees** questioned him. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Then, in addition to his neighbors questioning him, the Pharisees also began asking him” (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:15	exy2		rc://*/ta/man/translate/figs-abstractnouns	ἀνέβλεψεν	1	See how you translated a similar phrase in [verse 11](../09/11.md). Alternate translation: “he could see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-9:15	g2vb		rc://*/ta/man/translate/figs-explicit	ἐνιψάμην	1	See how you translated **washed** in [verse 11](../09/11.md). Alternate translation: “I washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:15	exy2		rc://*/ta/man/translate/figs-abstractnouns	ἀνέβλεψεν	1	See how you translated a similar phrase in [9:11](../09/11.md). Alternate translation: “he could see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+9:15	g2vb		rc://*/ta/man/translate/figs-explicit	ἐνιψάμην	1	See how you translated **washed** in [9:11](../09/11.md). Alternate translation: “I washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:16	hdh9		rc://*/ta/man/translate/figs-explicit	τὸ Σάββατον οὐ τηρεῖ	1	The phrase **he does not keep the Sabbath** means he disobeys the regulations for the Sabbath that God gave in the law of Moses. The Pharisees added many regulations which they considered to be equal with those that God had given. It was these additional regulations that Jesus was disobeying, thereby making the Pharisees very angry with him. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he does not obeying our Sabbath regulations” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:16	h0tt		rc://*/ta/man/translate/figs-explicit	οὐκ ἔστιν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος	1	Here, **from** is used to indicate Jesus’ origin. He could only have authority if he came **from God**. Since Jesus was not obeying the Pharisees’ rules, they refused to believe that God had given him authority. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “This man does not have God’s authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:16	k4sy		rc://*/ta/man/translate/figs-rquestion	πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν?	1	Some people are using a rhetorical question here to emphasize that Jesus’ signs prove he is not a sinner. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “A sinner cannot possibly do such signs!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -1269,7 +1269,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:16	jeyz		rc://*/ta/man/translate/figs-abstractnouns	σχίσμα ἦν ἐν αὐτοῖς	1	If your language does not use an abstract noun for the idea of **division**, you could express the same idea in another way. Alternate translation: “they divided themselves against each other” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:17	lxnf		rc://*/ta/man/translate/figs-pastforfuture	λέγουσιν	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 9:17	glud		rc://*/ta/man/translate/figs-explicit	ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς	1	Because the next verse indicates that the Pharisees did not believe that the man used to be blind, here, **since** does not mean that they thought the man had really been healed. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “since you claim that he opened your eyes” (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:17	lcb3		rc://*/ta/man/translate/figs-metonymy	ἠνέῳξέν σου τοὺς ὀφθαλμούς	1	Here, **he opened your eyes** describes the newly gained ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. See how you translated a similar phrase in [verse 14](../09/14.md). Alternate translation: “he caused you to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+9:17	lcb3		rc://*/ta/man/translate/figs-metonymy	ἠνέῳξέν σου τοὺς ὀφθαλμούς	1	Here, **he opened your eyes** describes the newly gained ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “he caused you to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 9:18	y3wn		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Therefore** here indicates that what follows is the result of what the man said about Jesus in the previous verse. Because the formerly blind man believed Jesus was a prophet, **the Jews** who opposed Jesus refused to believe that the man had really been blind. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “Since the man said that Jesus was a prophet” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:18	awp6		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	Here, **the Jews** refers to the Jewish leaders, which in this chapter may have been a group of leaders among the Pharisees. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 9:19	umip		rc://*/ta/man/translate/writing-quotations	ἠρώτησαν αὐτοὺς λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “they asked him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]])
@@ -1279,8 +1279,8 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:22	yq73		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John briefly stops telling about the events in the story in order to give background information about the man’s parents being afraid of the Jewish leaders. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 9:22	k2iw		rc://*/ta/man/translate/figs-synecdoche	τοὺς Ἰουδαίους & οἱ Ἰουδαῖοι	1	Here, **the Jews** refers to the Jewish leaders, which in this chapter may have been a group of leaders among the Pharisees. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 9:22	yjv9		rc://*/ta/man/translate/figs-metaphor	ἀποσυνάγωγος γένηται	1	Here John uses **put out of the synagogue** to refer to no longer being allowed to go into the synagogue and no longer belonging to the group of people who attend services at the synagogue. When people were **put out of the synagogue**, they were shunned by their local community. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “he would not be allowed to enter the synagogue” or “he would no longer belong to the synagogue community” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:23	go77		rc://*/ta/man/translate/figs-explicit	ἡλικίαν ἔχει	1	See how you translated this phrase in [verse 21](../09/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:24	h1tl			ἐφώνησαν & τὸν ἄνθρωπον	1	Here, **they** refers to the Jewish leaders introduced in ([verse 18](../09/18.md))
+9:23	go77		rc://*/ta/man/translate/figs-explicit	ἡλικίαν ἔχει	1	See how you translated this phrase in [9:21](../09/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:24	h1tl			ἐφώνησαν & τὸν ἄνθρωπον	1	Here, **they** refers to the Jewish leaders introduced in ([9:18](../09/18.md))
 9:24	bkx6		rc://*/ta/man/translate/figs-idiom	δὸς δόξαν τῷ Θεῷ	1	This is an idiom that Jewish people used when commanding someone to take an oath. It first appears in [Joshua 7:19](../jos/07/19.md) when Joshua orders Achan to confess his sin. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “Speak the truth before God” (See: [[rc://*/ta/man/translate/figs-idiom]])
 9:24	ww3t		rc://*/ta/man/translate/figs-explicit	οὗτος ὁ ἄνθρωπος	1	Here, John records the Jewish leaders saying **this man** as a disrespectful way to refer to Jesus and to avoid saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:25	sr93		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνος	1	Here, **that one** refers to the man who had been blind. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the man who had been blind” (See: [[rc://*/ta/man/translate/writing-pronouns]])
@@ -1293,14 +1293,14 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:29	vv43		rc://*/ta/man/translate/figs-explicit	τοῦτον & πόθεν ἐστίν	1	Here, the Jewish leaders use **from** to indicate Jesus’ origin. He could only have authority if he came **from** God, but they say that they do not know where he came **from**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “where this one gets his authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:30	d9uh		rc://*/ta/man/translate/figs-exclamations	ἐν τούτῳ γὰρ τὸ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε	1	If the plain statement form for this seems unnatural, you could translate this as an exclamation and you may need to make a new sentence. Alternate translation: “This is amazing! You do not know” or “How remarkable! You do not know” (See: [[rc://*/ta/man/translate/figs-exclamations]])
 9:30	i3gm		rc://*/ta/man/translate/figs-explicit	πόθεν ἐστίν	1	See how you translated **from** in the previous verse. Alternate translation: “where he gets his authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:30	lent		rc://*/ta/man/translate/figs-metonymy	ἤνοιξέν μου τοὺς ὀφθαλμούς	1	See how you translated a similar phrase in [verse 14](../09/14.md). Alternate translation: “he caused me to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+9:30	lent		rc://*/ta/man/translate/figs-metonymy	ἤνοιξέν μου τοὺς ὀφθαλμούς	1	See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “he caused me to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 9:31	e7ec		rc://*/ta/man/translate/figs-metaphor	ἁμαρτωλῶν & οὐκ ἀκούει & τούτου ἀκούει	1	Here, **hear** and **hears** mean paying attention to or listening to something with the intent to heed it and respond appropriately. It does not mean simply to **hear** what someone says. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “does not heed sinners … he heeds this one” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:32	b2xt		rc://*/ta/man/translate/figs-activepassive	οὐκ ἠκούσθη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one has ever heard” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-9:32	hstv		rc://*/ta/man/translate/figs-metonymy	ἠνέῳξέν & ὀφθαλμοὺς τυφλοῦ γεγεννημένου	1	See how you translated a similar phrase in [verse 14](../09/14.md). Alternate translation: “caused one having been born blind to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+9:32	hstv		rc://*/ta/man/translate/figs-metonymy	ἠνέῳξέν & ὀφθαλμοὺς τυφλοῦ γεγεννημένου	1	See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “caused one having been born blind to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 9:32	bzxd		rc://*/ta/man/translate/figs-activepassive	τυφλοῦ γεγεννημένου	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of one who was blind when his mother bore him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 9:33	tt5e		rc://*/ta/man/translate/figs-doublenegatives	εἰ μὴ ἦν οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν	1	Here, the formerly blind man uses a double negative sentence pattern to emphasize the positive fact that Jesus must be **from God**. If this double-negative pattern would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “Only a man from God would be able to do anything like that!” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 9:33	pyin		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὴ ἦν οὗτος παρὰ Θεοῦ	1	The formerly blind man is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has concluded that Jesus must have come **from God** because he healed him. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If this one were not from God, but he is” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
-9:33	sd3s		rc://*/ta/man/translate/figs-explicit	μὴ ἦν & παρὰ Θεοῦ	1	See how you translated **from God** in [verse 16](../09/16.md). Alternate translation: “did not have God’s authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:33	sd3s		rc://*/ta/man/translate/figs-explicit	μὴ ἦν & παρὰ Θεοῦ	1	See how you translated **from God** in [9:16](../09/16.md). Alternate translation: “did not have God’s authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:33	ry9j		rc://*/ta/man/translate/figs-explicit	οὐδέν	1	Here, **anything** does not mean “anything at all.” It means **anything** like the miraculous signs that Jesus was performing, particularly his healing of this man who was born blind. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “anything like healing a man blind from birth” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:34	da3z		rc://*/ta/man/translate/figs-rquestion	ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς?	1	The Jewish leaders are using a question to emphasize their belief that this man was not qualified to question their opinion. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You were completely born in sins, and you are not qualified to teach us!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 9:34	wo1z		rc://*/ta/man/translate/figs-activepassive	ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Your mother bore you completely in sins” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -1314,7 +1314,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:36	gurg			κύριε	1	The formerly blind man calls Jesus **sir** in order to show respect or politeness. He does not yet know that Jesus is the Lord. (See: [[rc://*/tw/dict/bible/kt/lord]])
 9:37	z3rk		rc://*/ta/man/translate/figs-123person	καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν	1	Here, Jesus is referring to himself in third person. If this is confusing in your language, you can use the first person form. Alternate translation: “and I, the one who is speaking with you, am that one” (See: [[rc://*/ta/man/translate/figs-123person]])
 9:38	emlm			Κύριε	1	Now that the formerly blind man knows that Jesus is the **Lord,** he calls Jesus **Lord**. (See: [[rc://*/tw/dict/bible/kt/lord]])
-9:38	gf4d		rc://*/ta/man/translate/figs-ellipsis	πιστεύω	1	Here, the formerly blind man is leaving out some words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from [verse 36](../09/36.md). Alternate translation: “I believe that you are the Son of Man” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+9:38	gf4d		rc://*/ta/man/translate/figs-ellipsis	πιστεύω	1	Here, the formerly blind man is leaving out some words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from [9:36](../09/36.md). Alternate translation: “I believe that you are the Son of Man” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 9:39	azp3		rc://*/ta/man/translate/figs-abstractnouns	εἰς κρίμα	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “In order to judge” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:39	te5y		rc://*/ta/man/translate/figs-metaphor	ἵνα οἱ μὴ βλέποντες, βλέπωσιν; καὶ οἱ βλέποντες, τυφλοὶ γένωνται	1	Here, **not seeing**, **see**, **seeing**, and **become blind** are metaphors. See the discussion of these metaphors in the General Notes for this chapter. If these uses of these words would confuse your readers, you could use similes or express the meaning plainly. Alternate translation: “so that those who know they are spiritually blind might receive spiritual sight, and those who falsely think they have spiritual sight might remain spiritually blind” or “so that those who recognize that they don’t know God might know him, and those who falsely think they know God might continue not knowing him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:39	t9vo		rc://*/ta/man/translate/grammar-connect-logic-result	ἵνα οἱ μὴ βλέποντες, βλέπωσιν; καὶ οἱ βλέποντες, τυφλοὶ γένωνται	1	Here, **so that** could indicate that: (1) the rest of the verse is the result of Jesus’ **judgment**, which may require starting a new sentence. Alternate translation: “The result of my judgment will be that those not seeing might see and those seeing might become blind” (2) the rest of the verse is an explanation of the **judgment** Jesus mentioned at the beginning of the verse, which may also require starting a new sentence. Alternate translation: “That judgment is that those not seeing might see and those seeing might become blind” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1322,7 +1322,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 9:40	c8zs		rc://*/ta/man/translate/figs-metaphor	μὴ καὶ ἡμεῖς τυφλοί ἐσμεν?	1	Here the Pharisees use **blind** to refer to not knowing God’s truth. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “We are not also ignorant of God’s truth, are we?” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:41	rh3l		rc://*/ta/man/translate/figs-metaphor	εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν	1	See how you translated **blind** in [verses 39–40](../09/39.md). Alternate translation: “If you did not know God’s truth, you would have no sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:41	bj0s		rc://*/ta/man/translate/figs-metaphor	οὐκ ἂν εἴχετε ἁμαρτίαν & ἡ ἁμαρτία ὑμῶν μένει	1	In these two phrases, Jesus speaks of **sin** as if it were an object that a person could possess or that could remain with a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “you would not be sinful … You are still sinful” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:41	jmq7		rc://*/ta/man/translate/figs-metaphor	λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει	1	See how you translated **see** in [verse 39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth.’ Your sin remains” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+9:41	jmq7		rc://*/ta/man/translate/figs-metaphor	λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει	1	See how you translated **see** in [9:39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth.’ Your sin remains” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:41	ch0y		rc://*/ta/man/translate/figs-quotesinquotes	λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “you say that you see, so your sin remains” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
 10:intro	e8mb				0	# John 10 General Notes\n\n## Structure and Formatting\n\n1. Jesus tells the Parable of the Sheep Pen (10:1–6)\n2. Jesus says he is the gate of the sheep pen (10:7–10)\n3. Jesus says he is the Good Shepherd (10:11–18)\n4. The Jewish leaders disagree about who Jesus is (10:19–21)\n5. Jesus says he is God at the Festival of Dedication (10:22–42)\n\n## Special Concepts in this Chapter\n\n### Blasphemy\n\nBlasphemy is when a person claims that he is God or claims that God has told him to speak when God has not told him to speak. The law of Moses commanded the Israelites to kill blasphemers by throwing stones at them until they died. When Jesus said, “I and the Father are one,” the Jews thought he was blaspheming, so they picked up stones to kill him. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nParables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. People who did not want to believe in him would not be able to understand the message ([10:1–6](../10/01.md)).\n\n### Sheep\n\nJesus spoke metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. God’s people are similar to sheep in that they also are weak and do foolish things like rebelling against God. (See: [[rc://*/tw/dict/bible/other/sheep]])\n\n### Sheep pen\n\nA sheep pen was a space with a stone wall around it in which shepherds would keep their sheep for periods of time, such as over night. There were large sheep pens in which multiple flocks were kept, and also smaller sheep pens for a single flock. Once they were inside the sheep pen, the sheep could not run away, and animals and thieves could not easily get inside to kill or steal them. In [10:1–5](../10/01.md), Jesus uses the sheep pen as a metaphor for the people of Israel. Out of the “sheep pen” of the Jewish people, Jesus calls his first “sheep.”\n\n### Laying down and taking up life\n\nJesus speaks of his life as if it were a physical object that he could: (1) lay down on the ground, which is a metaphor for dying, or (2) pick up again, which is a metaphor for becoming alive again.
 10:1-5	gzd8		rc://*/ta/man/translate/figs-parables		0	# General Information:\n\nIn [verses 1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [verses 7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://*/ta/man/translate/figs-parables]])
@@ -1347,17 +1347,17 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:7	posn		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	Here, Jesus uses **sheep** to refer to people who believe in him. If this might confuse your readers, you could use a simile. Alternate translation: “of those who follow me like sheep” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:8	k4z6		rc://*/ta/man/translate/figs-hyperbole	πάντες ὅσοι ἦλθον πρὸ ἐμοῦ	1	**Everyone** here is an exaggeration that refers to the majority of Israel’s leaders, including the Pharisees and other Jewish leaders. Not every leader of Israel throughout history was wicked, but most were. If this might confuse your readers, you could use an equivalent expression. Alternate translation: “Most leaders who came before me” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 10:8	hqq3		rc://*/ta/man/translate/figs-metaphor	κλέπται & καὶ λῃσταί	1	Here Jesus uses **thief** and **robber** to refer to the Jewish leaders who were deceiving the people. If this might confuse your readers, you could use a simile. Alternate translation: “like a thief and a robber” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-10:8	o7ou		rc://*/ta/man/translate/figs-explicit	κλέπται & καὶ λῃσταί	1	The words translated **thief** and **robber** describe two different kinds of criminals. See how you translated this expression in [verse 1](../10/01.md). Alternate translation: “a thief or a robber” (See: [[rc://*/ta/man/translate/figs-explicit]])
+10:8	o7ou		rc://*/ta/man/translate/figs-explicit	κλέπται & καὶ λῃσταί	1	The words translated **thief** and **robber** describe two different kinds of criminals. See how you translated this expression in [10:1](../10/01.md). Alternate translation: “a thief or a robber” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:8	z4hb		rc://*/ta/man/translate/figs-metaphor	τὰ πρόβατα	1	In this verse, Jesus uses **sheep** to refer specifically to the Jewish people who believed in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the sheep who follow me” or “the sheep, my disciples” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:8	xa5u		rc://*/ta/man/translate/figs-metaphor	οὐκ ἤκουσαν αὐτῶν	1	Here, **hear** means listening to something with the intent to heed it and respond appropriately. It does not mean simply to **hear** what someone says. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “did not heed them” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-10:9	yp3g		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ἡ θύρα	1	Here Jesus uses the word **gate** to say that he provides access into heaven, where God dwells. See how you translated this phrase in [verse 7](../10/07.md). Alternate translation: “I am like the gate” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:9	yp3g		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ἡ θύρα	1	Here Jesus uses the word **gate** to say that he provides access into heaven, where God dwells. See how you translated this phrase in [10:7](../10/07.md). Alternate translation: “I am like the gate” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:9	gda6		rc://*/ta/man/translate/figs-metaphor	δι’ ἐμοῦ ἐάν τις εἰσέλθῃ	1	Here Jesus uses **enters through me** to refer to trusting in him for salvation. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “If anyone believes in me for salvation” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:9	xl78		rc://*/ta/man/translate/figs-metaphor	σωθήσεται	1	Here, **saved** refers to being **saved** from the eternal punishment in hell that all people deserve because of their sins. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he will be saved from hell” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:9	nmvk		rc://*/ta/man/translate/figs-activepassive	σωθήσεται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will save him” or “I will save him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 10:9	n70e		rc://*/ta/man/translate/figs-idiom	εἰσελεύσεται, καὶ ἐξελεύσεται	1	The phrase **go in and go out** is a common Old Testament idiom meaning to travel and move around freely in a safe environment. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “he will move about freely” or “he will go around in a safe environment” (See: [[rc://*/ta/man/translate/figs-idiom]])
 10:9	in9p		rc://*/ta/man/translate/figs-metaphor	νομὴν εὑρήσει	1	Jesus uses the phrase ** find pasture** to refer to having one’s needs provided for. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “will find sustenance” or “will receive everything that he needs” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:10	ymc7		rc://*/ta/man/translate/figs-genericnoun	ὁ κλέπτης	1	Jesus is speaking of thieves in general, not of one particular **thief**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “A thief” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
-10:10	nicf		rc://*/ta/man/translate/figs-metaphor	ὁ κλέπτης	1	Jesus uses **thief** to refer to the Jewish leaders who were deceiving the people. See how you translated the similar use of this word in [verse 8](../10/08.md). Alternate translation: “Every leader is like a thief who” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:10	nicf		rc://*/ta/man/translate/figs-metaphor	ὁ κλέπτης	1	Jesus uses **thief** to refer to the Jewish leaders who were deceiving the people. See how you translated the similar use of this word in [10:8](../10/08.md). Alternate translation: “Every leader is like a thief who” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:10	h2gf		rc://*/ta/man/translate/figs-doublenegatives	οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ	1	If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “comes only in order that he might steal” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 10:10	h56c		rc://*/ta/man/translate/figs-ellipsis	κλέψῃ, καὶ θύσῃ, καὶ ἀπολέσῃ	1	Here, Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he might steal and kill and destroy the sheep” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 10:10	zho7		rc://*/ta/man/translate/writing-pronouns	ἔχωσιν	1	Here, **they** refers to the sheep, which is a metaphor for God’s people. If it would be clearer in your language, you could express the meaning explicitly. Alternate translation: “the sheep might have” (See: [[rc://*/ta/man/translate/writing-pronouns]])
@@ -1366,28 +1366,28 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:11	x196			Connecting Statement:	0	# Connecting Statement:\n\nIn [verses 11–18](../10/11.md), Jesus uses ideas from the parable he told in [verses 1–5](../10/01.md) to proclaim that he is the good shepherd who leads his sheep to heaven and takes care of them.
 10:11	xs4m		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ὁ ποιμὴν ὁ καλός	1	Jesus uses the phrase **good shepherd** to refer to himself. Just as a **good shepherd** takes care of his **sheep**, Jesus takes care of his followers. If this might confuse your readers, you could use a simile. Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:11	llr4		rc://*/ta/man/translate/figs-euphemism	τὴν ψυχὴν αὐτοῦ τίθησιν	1	Here Jesus uses **lays down his life** to refer to voluntarily dying. This is a polite way of referring to something unpleasant. If this might confuse your readers, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “voluntarily dies” (See: [[rc://*/ta/man/translate/figs-euphemism]])
-10:11	p4tv		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	See how you translated **sheep** in the [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:11	p4tv		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	See how you translated **sheep** in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:12	ym8w		rc://*/ta/man/translate/figs-metaphor	ὁ μισθωτὸς	1	Jesus uses the phrase **hired servant** to refer to the Jewish leaders and teachers. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternate translation: “each of your leaders is like a hired servant” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:12	n6ci		rc://*/ta/man/translate/figs-activepassive	ὁ μισθωτὸς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the man whom someone hired” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 10:12	bbwn		rc://*/ta/man/translate/translate-unknown	τὸν λύκον & ὁ λύκος	1	A **wolf** is a fierce wild dog that is known for attacking and devouring livestock. If your readers would not be familiar with this animal, you could use the name of a fierce predator or wild dog in your area that commonly eats farmers’ livestock, or you could use a general expression. Alternate translation: “the fierce predator … that predator” (See: [[rc://*/ta/man/translate/translate-unknown]])
-10:12	ue4m		rc://*/ta/man/translate/figs-metaphor	τὰ πρόβατα & τὰ πρόβατα	1	See how you translated **sheep** in the [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:12	ue4m		rc://*/ta/man/translate/figs-metaphor	τὰ πρόβατα & τὰ πρόβατα	1	See how you translated **sheep** in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:12	j3rc		rc://*/ta/man/translate/grammar-connect-time-sequential	ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει	1	This clause describes two events. The first event causes the second event. When **the wolf** attacks and **seizes** a sheep, the other sheep scatter. If it would be helpful to your readers, you could show this relationship by using a fuller phrase. Alternate translation: “the wolf seizes a sheep, and the rest of the sheep scatter” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
 10:13	ra00		rc://*/ta/man/translate/figs-activepassive	μισθωτός	1	See how you translated a similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-activepassive]])
-10:13	szr8		rc://*/ta/man/translate/figs-metaphor	οὐ μέλει αὐτῷ περὶ τῶν προβάτων	1	Jesus compares a **hired man** who abandons **the sheep** to the Jewish leaders and teachers who do not care for God’s people. See how you translated **sheep** in the [verse 8](../10/08.md). Alternate translation: “he is not concerned about the sheep, just like your leaders are not concerned about God’s people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-10:14	fg93		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ὁ ποιμὴν ὁ καλός	1	See how you translated this phrase in [verse 11](../10/11.md). Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:13	szr8		rc://*/ta/man/translate/figs-metaphor	οὐ μέλει αὐτῷ περὶ τῶν προβάτων	1	Jesus compares a **hired man** who abandons **the sheep** to the Jewish leaders and teachers who do not care for God’s people. See how you translated **sheep** in the [10:8](../10/08.md). Alternate translation: “he is not concerned about the sheep, just like your leaders are not concerned about God’s people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:14	fg93		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ὁ ποιμὴν ὁ καλός	1	See how you translated this phrase in [10:11](../10/11.md). Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:15	qr9g		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατὴρ & τὸν Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-10:15	pn9w		rc://*/ta/man/translate/figs-euphemism	τὴν ψυχήν μου τίθημι	1	See how you translated the similar phrase in [verse 11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]])
-10:15	mwpf		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	See how you translated this phrase in the [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:15	pn9w		rc://*/ta/man/translate/figs-euphemism	τὴν ψυχήν μου τίθημι	1	See how you translated the similar phrase in [10:11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]])
+10:15	mwpf		rc://*/ta/man/translate/figs-metaphor	τῶν προβάτων	1	See how you translated this phrase in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:16	y3g7		rc://*/ta/man/translate/figs-metaphor	ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης	1	Jesus uses **other sheep** to refer to his followers who are not Jews. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “I have disciples who are not from the Jews” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:16	la1v		rc://*/ta/man/translate/figs-metaphor	τῆς αὐλῆς ταύτης	1	Jesus uses **sheep pen** to refer to the people of Israel. See the discussion of this in the General Notes for this chapter. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the Jewish people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:16	v95z		rc://*/ta/man/translate/figs-ellipsis	κἀκεῖνα & ἀγαγεῖν	1	Jesus is leaving out some of the words that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. This could mean: (1) Jesus will bring them to himself, as in the UST. (2) Jesus will bring them to God. Alternate translation: “to bring them also to God”(See: [[rc://*/ta/man/translate/figs-ellipsis]])
-10:16	kq11		rc://*/ta/man/translate/figs-metaphor	τῆς φωνῆς μου ἀκούσουσιν	1	Here, **hear** refers to listening to something with the intent to heed it and respond appropriately. See how you translated this word in [verse 8](../10/08.md). Alternate translation: “they will heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:16	kq11		rc://*/ta/man/translate/figs-metaphor	τῆς φωνῆς μου ἀκούσουσιν	1	Here, **hear** refers to listening to something with the intent to heed it and respond appropriately. See how you translated this word in [10:8](../10/08.md). Alternate translation: “they will heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:16	w86n		rc://*/ta/man/translate/figs-metaphor	μία ποίμνη	1	Jesus uses **flock** to refer to all of his followers, including Jews and non-Jews, as if they are one group, like a **flock** of **sheep**. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternate translation: “one group” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-10:16	bobi		rc://*/ta/man/translate/figs-metaphor	εἷς ποιμήν	1	Jesus uses **shepherd** to refer to himself. See the discussion of this in the General Notes for the chapter. See also how you translated **shepherd** in [verse 11](../10/11.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:16	bobi		rc://*/ta/man/translate/figs-metaphor	εἷς ποιμήν	1	Jesus uses **shepherd** to refer to himself. See the discussion of this in the General Notes for the chapter. See also how you translated **shepherd** in [10:11](../10/11.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:17	kd16			Connecting Statement:	0	# Connecting Statement:\n\nJesus finishes speaking to the crowd.
 10:17	i59j		rc://*/ta/man/translate/figs-infostructure	διὰ τοῦτό, με ὁ Πατὴρ ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν	1	Here, **this** refers to all the information in the second clause. If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “Because I lay down my life so that I might take it up again, the Father loves me” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 10:17	kpr5		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατὴρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-10:17	wc4l		rc://*/ta/man/translate/figs-euphemism	ἐγὼ τίθημι τὴν ψυχήν μου	1	See how you translated the similar phrase in [verse 11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]])
+10:17	wc4l		rc://*/ta/man/translate/figs-euphemism	ἐγὼ τίθημι τὴν ψυχήν μου	1	See how you translated the similar phrase in [10:11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]])
 10:17	s9ck		rc://*/ta/man/translate/figs-metaphor	ἵνα πάλιν λάβω αὐτήν	1	Jesus refers to becoming alive again as if life were an object that he could **take up**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “so that I might cause myself to be alive again” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:18	z4xh		rc://*/ta/man/translate/figs-metaphor	οὐδεὶς ἦρεν αὐτὴν ἀπ’ ἐμοῦ	1	Here Jesus refers to his life as if it were an object that someone could take away. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “No one is causing me to die” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:18	rnj4		rc://*/ta/man/translate/figs-euphemism	ἐγὼ τίθημι αὐτὴν & θεῖναι αὐτήν	1	See how you translated the similar phrase in the previous verse. Alternate translation: “I voluntarily die … to voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]])
@@ -1415,7 +1415,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:25	n34x		rc://*/ta/man/translate/figs-personification	ταῦτα μαρτυρεῖ περὶ ἐμοῦ	1	Jesus speaks of his **works** as though they were a person who could testify and offer proof in a court of law. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “these offer proof concerning me” (See: [[rc://*/ta/man/translate/figs-personification]])
 10:26	als6		rc://*/ta/man/translate/figs-metaphor	οὐκ & ἐκ τῶν προβάτων τῶν ἐμῶν	1	Jesus uses **sheep** to refer to people who believe in him. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternate translation: “not my followers” or “not my disciples” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:27	rdw7		rc://*/ta/man/translate/figs-metaphor	τὰ πρόβατα τὰ ἐμὰ	1	See how you translated **My sheep** in the previous verse. Alternate translation: “My followers” or “My disciples” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-10:27	xakd		rc://*/ta/man/translate/figs-metaphor	τῆς φωνῆς μου ἀκούουσιν	1	Here, **hear** means listening to something with the intent to heed it and respond appropriately. See how you translated this word in [verse 16](../10/16.md). Alternate translation: “heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+10:27	xakd		rc://*/ta/man/translate/figs-metaphor	τῆς φωνῆς μου ἀκούουσιν	1	Here, **hear** means listening to something with the intent to heed it and respond appropriately. See how you translated this word in [10:16](../10/16.md). Alternate translation: “heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:27	f7y8		rc://*/ta/man/translate/figs-idiom	ἀκολουθοῦσίν μοι	1	See how you translated a similar phrase in [8:12](../08/12.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 10:28	bpx3		rc://*/ta/man/translate/figs-metonymy	οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου	1	Here, Jesus uses the word **hand** to refer to his protective care and **snatch** to refer to removing someone from that care. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “no one will steal any of them away from me” or “they all will remain secure forever in my care” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:29	g82a		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατήρ μου ὃς δέδωκέν μοι	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -1424,13 +1424,13 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:30	rs4j		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατὴρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 10:31	fl8i		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 10:31	a42t		rc://*/ta/man/translate/figs-explicit	ἵνα λιθάσωσιν αὐτόν	1	**The Jews** opposing Jesus are outraged at what Jesus said in the previous verse. Here, John implies that they wanted to kill him with stones because he had made himself equal to God. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “so that they might stone him because he claimed to be equal with God” (See: [[rc://*/ta/man/translate/figs-explicit]])
-10:32	uvdo		rc://*/ta/man/translate/figs-explicit	πολλὰ ἔργα καλὰ & αὐτῶν ἔργον	1	See how you translated **works** in [verse 25](../10/25.md). Alternate translation: “many good miracles … of those miracles” (See: [[rc://*/ta/man/translate/figs-explicit]])
+10:32	uvdo		rc://*/ta/man/translate/figs-explicit	πολλὰ ἔργα καλὰ & αὐτῶν ἔργον	1	See how you translated **works** in [10:25](../10/25.md). Alternate translation: “many good miracles … of those miracles” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:32	kttb			ἐκ τοῦ Πατρός	1	This phrase could refer to: (1) the source of the **good works**. Alternate translation: “originating from the Father” (2) the one who enabled the **good works**. Alternate translation: “given to me by the Father”
 10:32	t5q8		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρός	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 10:32	tx8h		rc://*/ta/man/translate/figs-irony	διὰ ποῖον αὐτῶν ἔργον, ἐμὲ λιθάζετε?	1	Here Jesus is using irony. Jesus knows the Jewish leaders do not want to stone him because he has done **good works**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Your certainly are not stoning me because of those works!” (See: [[rc://*/ta/man/translate/figs-irony]])
-10:33	bq1l		rc://*/ta/man/translate/figs-synecdoche	ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι	1	See how you translated this phrase in [verse 31](../10/31.md). Alternate translation: “The Jewish authorities answered him” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+10:33	bq1l		rc://*/ta/man/translate/figs-synecdoche	ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι	1	See how you translated this phrase in [10:31](../10/31.md). Alternate translation: “The Jewish authorities answered him” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 10:33	khfg		rc://*/ta/man/translate/figs-abstractnouns	περὶ βλασφημίας	1	If your language does not use an abstract noun for the idea of **blasphemy**, you could express the same idea in another way. Alternate translation: “because you are blaspheming” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-10:33	w0v8		rc://*/ta/man/translate/figs-explicit	βλασφημίας	1	Here, the **Jews** use the word **blasphemy** with its technical sense, which refers to a human being claiming to be God. This is what the Jewish leaders felt Jesus was doing in [verse 30](../10/30.md). Here, **blasphemy** does not have a general sense of “insult.” See the discussion of this term in the General Notes for this chapter. Alternate translation: “committing the crime of blasphemy” (See: [[rc://*/ta/man/translate/figs-explicit]])
+10:33	w0v8		rc://*/ta/man/translate/figs-explicit	βλασφημίας	1	Here, the **Jews** use the word **blasphemy** with its technical sense, which refers to a human being claiming to be God. This is what the Jewish leaders felt Jesus was doing in [10:30](../10/30.md). Here, **blasphemy** does not have a general sense of “insult.” See the discussion of this term in the General Notes for this chapter. Alternate translation: “committing the crime of blasphemy” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:33	h4kp			ποιεῖς σεαυτὸν Θεόν	1	This phrase means to claim to be God. It does not mean to try to make oneself into God or become God. Alternate translation: “saying that you are God”
 10:34	qi82		rc://*/ta/man/translate/figs-rquestion	οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν, ὅτι ἐγὼ εἶπα, θεοί ἐστε?	1	Here Jesus uses the form of a question to add emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “It is certainly written in your law, ‘I said, “You are gods”’.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 10:34	tb1l		rc://*/ta/man/translate/figs-activepassive	οὐκ ἔστιν γεγραμμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Did not a prophet write” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -1448,7 +1448,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 10:36	fj9f		rc://*/ta/man/translate/figs-quotesinquotes	ὑμεῖς λέγετε, ὅτι βλασφημεῖς, ὅτι εἶπον, Υἱὸς τοῦ Θεοῦ εἰμι	1	If the direct quotations inside a direct quotation would be confusing in your language, you could translate the two instances of second direct quotations as indirect quotations. Alternate translation: “do you say … that he is blaspheming because I said that I am the Son of God” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
 10:36	wzhd		rc://*/ta/man/translate/figs-123person	ὃν ὁ Πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον	1	Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to me whom the Father sanctified and sent into the world” (See: [[rc://*/ta/man/translate/figs-123person]])
 10:36	rax1		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατὴρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-10:36	r7ex		rc://*/ta/man/translate/figs-ellipsis	βλασφημεῖς	1	Jesus is leaving a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. See how you translated “blasphemy” in [verse 33](../10/33.md) and also see the discussion of this term in the General Notes for this chapter. Alternate translation: “You have committed the crime of blaspheming God” or “You are guilty of blaspheming God” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+10:36	r7ex		rc://*/ta/man/translate/figs-ellipsis	βλασφημεῖς	1	Jesus is leaving a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. See how you translated “blasphemy” in [10:33](../10/33.md) and also see the discussion of this term in the General Notes for this chapter. Alternate translation: “You have committed the crime of blaspheming God” or “You are guilty of blaspheming God” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 10:36	bkl5		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς τοῦ Θεοῦ	1	This phrase, **the Son of God**, is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 10:37	wyd2		rc://*/ta/man/translate/figs-possession	τὰ ἔργα τοῦ Πατρός μου	1	Here Jesus is using **of** to describe **works** that God wants him to do. If this is not clear in your language, you could use a different expression. See how you translated a similar phrase in [9:4](../09/04.md). Alternate translation: “the works that my Father demands” (See: [[rc://*/ta/man/translate/figs-possession]])
 10:37	us7v		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατρός	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -1466,9 +1466,9 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:intro	tks5				0	# John 11 General Notes\n\n## Structure and Formatting\n\n1. Jesus returns to Judea (11:1–16)\n2. Jesus’ seventh sign: Jesus makes Lazarus become alive again (11:17–46)\n3. The Jewish leaders plan to kill Jesus (11:47–57)\n\n## Special Concepts in this Chapter\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 38–44](../11/38.md).\n\n### Passover\n\nAfter Jesus made Lazarus become alive again, the Jewish leaders were determined to kill Jesus, so he started traveling secretly from place to place. The Pharisees knew that he would come to Jerusalem for the Passover festival because God had commanded all Jewish men to celebrate the Passover in Jerusalem. Thus they planned to catch him and kill him during Passover ([11:55–57](../11/55.md)). (See: [[rc://*/tw/dict/bible/kt/passover]])\n\n## Important Figures of Speech in this Chapter\n\n### “One man dies for the people”\n\nIn the law of Moses, God commanded the priests to kill animals so that God would forgive the people’s sins. In this chapter, the high priest Caiaphas says, “It is better for you that one man dies for the people than that the whole nation perishes” ([11:50](../11/50.md)). He said this because he loved his “place” and “nation” ([11:48](../11/48.md)) more than he loved the God who had made Lazarus become alive again. He wanted Jesus to die so that the Romans would not destroy the temple and Jerusalem. However, God wanted Jesus to die so that he could forgive all of his people’s sins.\n\n### “The Jews”\n\nThis term is used in three different ways in this chapter. Unlike in other parts of John’s Gospel, it is used here primarily to refer to the Jewish people who were living in Judea, especially Judean friends and relatives of Lazarus. Some of these Judeans believed in Jesus and others opposed him ([11:36–37](../11/36.md)). The term is also used specifically at least once in this chapter to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([11:8](../11/08.md) and possibly [11:54](../11/54.md)). Finally, the term is used in [11:55](../11/55.md) to refer to the Jewish people in general. The translator may wish to use the terms “Judeans,” “Jewish authorities,” and “Jewish people” to clarify these distinctions.\n\n### Hypothetical situation\n\nWhen Martha and Mary said, “If you had been here, my brother would not have died,” they were speaking of a situation that could have happened but did not happen ([11:21](../11/21.md), [32](../11/32.md)). Jesus had not come, and their brother did die.
 11:1	fsf7		rc://*/ta/man/translate/writing-background		0	# General Information:\n\n[Verses 1–2](../11/01.md) provide background information about **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 11:1	s5im		rc://*/ta/man/translate/writing-participants	ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας	1	This verse introduces **Lazarus** as a new character in the story. Use the natural form in your language for introducing a new character. Alternate translation: “There was a man named Lazarus, who was from Bethany and was sick” (See: [[rc://*/ta/man/translate/writing-participants]])
-11:1	p19k		rc://*/ta/man/translate/translate-kinship	Μάρθας τῆς ἀδελφῆς αὐτῆς	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that **Martha** was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for an older **sister** here. Alternate translation: “her older sister Martha” (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:1	p19k		rc://*/ta/man/translate/translate-kinship	Μάρθας τῆς ἀδελφῆς αὐτῆς	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that **Martha** was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for an older **sister** here. Alternate translation: “her older sister Martha” (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:2	c6r9		rc://*/ta/man/translate/figs-events	ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ, καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς	1	Here, John refers to an event that would happen at a time following the events recorded in this chapter ([12:1–8](../12/01.md)). If this might confuse your readers, you could translate this as a future event. Alternate translation: “Now it was Mary who would later anoint the Lord with myrrh and wipe his feet with her hair” (See: [[rc://*/ta/man/translate/figs-events]])
-11:2	xlio		rc://*/ta/man/translate/translate-kinship	ὁ ἀδελφὸς Λάζαρος	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that Martha was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **brother** depending on birth order, use the word for a younger **brother** here. Alternate translation: “younger brother Lazarus” (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:2	xlio		rc://*/ta/man/translate/translate-kinship	ὁ ἀδελφὸς Λάζαρος	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that Martha was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **brother** depending on birth order, use the word for a younger **brother** here. Alternate translation: “younger brother Lazarus” (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:3	ue08		rc://*/ta/man/translate/writing-quotations	ἀπέστειλαν & αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “the sisters sent to him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]])
 11:3	i2ar		rc://*/ta/man/translate/figs-ellipsis	ἀπέστειλαν & πρὸς αὐτὸν	1	Here, John is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. Alternate translation: “sent messengers to him” or “sent a message to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 11:3	g1im		rc://*/ta/man/translate/figs-declarative	Κύριε, ἴδε, ὃν φιλεῖς ἀσθενεῖ	1	Here, the **sisters** are using a present statement to make a request indirectly. They tell Jesus that Lazarus is **sick**, because they want Jesus to come and heal him. If this use of a statement is confusing in your language, you can use a more natural form for instruction. Alternate translation: “Sir, behold, he whom you love is sick and needs your help” (See: [[rc://*/ta/man/translate/figs-declarative]])
@@ -1480,7 +1480,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:4	asqb		rc://*/ta/man/translate/figs-123person	ὁ Υἱὸς τοῦ Θεοῦ	1	Jesus is referring to himself in third person. If this is confusing in your language, you can use the first person form, as in the UST. (See: [[rc://*/ta/man/translate/figs-123person]])
 11:4	ad99		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 11:5	j6r4		rc://*/ta/man/translate/writing-background		0	In this verse John briefly stops telling about the events in the story in order to give background information about Jesus’ relationship with **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
-11:5	w6tg		rc://*/ta/man/translate/translate-kinship	τὴν ἀδελφὴν	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that Martha was the oldest and Lazarus was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for a younger **sister** here. Alternate translation: “younger sister” (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:5	w6tg		rc://*/ta/man/translate/translate-kinship	τὴν ἀδελφὴν	1	Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that Martha was the oldest and Lazarus was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for a younger **sister** here. Alternate translation: “younger sister” (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:6	vx3p		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Therefore** connects this verse to the previous verse in order to indicate that Jesus delayed going to Lazarus because he loved him and his sisters. Jesus’ delay is not in contrast to his love for them. Although Lazarus’s family would suffer for a short time, they would experience a great blessing when Jesus brought Lazarus back to life. Alternate translation: “Because Jesus loved them” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:7	zq1l		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:8	p4x9		rc://*/ta/man/translate/figs-synecdoche	οἱ Ἰουδαῖοι	1	Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md) and the discussion of this term in the General Notes for this chapter. (See: [[rc://*/ta/man/translate/figs-synecdoche]])
@@ -1489,14 +1489,14 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:9	ln4r		rc://*/ta/man/translate/figs-metaphor	ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει	1	Here Jesus speaks about **someone** walking **in the daytime** in order to comfort his disciples who were worried about going to Judea. In this metaphor Jesus uses **the light of this world** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../08/12.md) and [9:5](../09/05.md).This whole metaphor could mean: (1) if Jesus and his disciples did God’s work during the limited time God had given him to work with them (**the daytime**), they would not fail (**stumble**) because Jesus was with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you do God’s work during the time I am here, you will succeed, because you are with me, the light of this world.” (2) someone who acts according to God’s will (**walks in the daytime**) does not fail (**stumble**) because Jesus guides that person. Alternate translation: “If someone acts according to God’s will, he will succeed, because I, the light of this world, will guide him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:10	vm6h		rc://*/ta/man/translate/figs-exmetaphor	ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ	1	In this verse Jesus expands the metaphor from the previous verse about a person walking outside. In this metaphor Jesus uses **the light** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../08/12.md) and [9:5](../09/05.md). This whole metaphor could mean: (1) if his disciples tried to do God’s work after the limited time God had given him to be with them (the **night** which comes after “the daytime”), they would fail (**stumble**) because Jesus would not be with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you try to do this work after I have left, you will fail because I, the light, am not with you.” (2) someone who does not act according to God’s will (**walks at night**) is an unbeliever who fails completely (**stumble**) because that person does not know Jesus. Alternate translation: “If someone does not act according to God’s will, he will fail because he does not know me, the light” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
 11:11	fan2		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-11:11	bev5		rc://*/ta/man/translate/figs-euphemism	Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται	1	Jesus uses **fallen asleep** to refer to being dead. This is a polite way of referring to something unpleasant. Since Jesus explains the meaning in [verse 14](../11/14.md), you do not need to explain it here. However, If you have an idiom for this idea in your language, you may use it here. (See: [[rc://*/ta/man/translate/figs-euphemism]])
+11:11	bev5		rc://*/ta/man/translate/figs-euphemism	Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται	1	Jesus uses **fallen asleep** to refer to being dead. This is a polite way of referring to something unpleasant. Since Jesus explains the meaning in [11:14](../11/14.md), you do not need to explain it here. However, If you have an idiom for this idea in your language, you may use it here. (See: [[rc://*/ta/man/translate/figs-euphemism]])
 11:11	ze1z		rc://*/ta/man/translate/figs-idiom	ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν	1	Here, **wake him out of sleep** refers to Jesus’ plan to cause Lazarus to become alive again. If you have an idiom for this idea in your language, you may use it here. Since the disciples do not understand what Jesus is saying here, do not translate this plainly. (See: [[rc://*/ta/man/translate/figs-idiom]])
 11:12	hn2j		rc://*/ta/man/translate/figs-euphemism	εἰ κεκοίμηται	1	See how you translated **fallen asleep** in the previous verse. (See: [[rc://*/ta/man/translate/figs-euphemism]])
 11:13	h3kl		rc://*/ta/man/translate/writing-background		0	In this verse John briefly stops telling the events in the story in order to give background information about Jesus’ conversation with his disciples. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 11:13	tt6v		rc://*/ta/man/translate/writing-pronouns	ἐκεῖνοι	1	Here, **those ones** refers to Jesus’ disciples. If it would be more natural in your language, you could state this explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:13	leg3		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:13	pf8u		rc://*/ta/man/translate/figs-possession	τῆς κοιμήσεως τοῦ ὕπνου	1	John is using **of** to describe **sleep** that is **slumber**. If this is not clear in your language, you could use a different expression. Alternate translation: “sleep that is actually sleep” or “natural sleep” (See: [[rc://*/ta/man/translate/figs-possession]])
-11:14	azy3			τότε & εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ	1	Here, **plainly** means to say something clearly without using and metaphors or others figures of speech. Because the disciples did not understand the metaphor Jesus told them in [verse 11](../11/11.md), he told them the meaning plainly. Alternate translation: “Jesus then said to them in words that they could understand”
+11:14	azy3			τότε & εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ	1	Here, **plainly** means to say something clearly without using and metaphors or others figures of speech. Because the disciples did not understand the metaphor Jesus told them in [11:11](../11/11.md), he told them the meaning plainly. Alternate translation: “Jesus then said to them in words that they could understand”
 11:15	c4wj			δι’ ὑμᾶς	1	Alternate translation: “for your benefit” or “for your good”
 11:15	ar2j		rc://*/ta/man/translate/figs-ellipsis	ἵνα πιστεύσητε	1	Here, Jesus is leaving out some words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. You may also need to start a new sentence. Alternate translation: “for I allowed this to happen so that you may believe in me” or “for I let Lazarus die so that you may believe that I am the Messiah” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 11:16	ymy6		rc://*/ta/man/translate/translate-names	Δίδυμος	1	**Didymus** is the name of a man. It is a Greek word that means “twin” and is Thomas’ other name. (See: [[rc://*/ta/man/translate/translate-names]])
@@ -1505,13 +1505,13 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:18	d35v		rc://*/ta/man/translate/translate-bdistance	ἀπὸ σταδίων δεκαπέντε	1	The word **stadia** is the plural of “stadium,” which is a Roman measurement of distance equivalent to about 185 meters or a little over 600 feet. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “about two miles away” (See: [[rc://*/ta/man/translate/translate-bdistance]])
 11:19	pxw3		rc://*/ta/man/translate/writing-background		0	This verse gives background information about the people who were present when this event took place. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 11:19	ctr6		rc://*/ta/man/translate/figs-explicit	τῶν Ἰουδαίων	1	Here, **the Jews** refers to people living in Judea, particularly the Jewish friends of Lazarus’ family. It does not refer to the Jewish leaders or those Jews who opposed Jesus. See the discussion of this term in the General Notes for this chapter. If this might confuse your readers, you could express the meaning explicitly, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]])
-11:19	m26v		rc://*/ta/man/translate/translate-kinship	τοῦ ἀδελφοῦ	1	See how you translated **brother** in [verse 2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:19	m26v		rc://*/ta/man/translate/translate-kinship	τοῦ ἀδελφοῦ	1	See how you translated **brother** in [11:2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:20	k7dy		rc://*/ta/man/translate/figs-quotations	ἤκουσεν ὅτι Ἰησοῦς ἔρχεται	1	If it would be more natural in your language, you could express this statement as an indirect quotation. Alternate translation: “she heard that Jesus was coming” (See: [[rc://*/ta/man/translate/figs-quotations]])
 11:21	ef5h		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου	1	**Martha** is making a conditional statement that sounds hypothetical, but she knows that the condition is not true. **Jesus** had not been there and her **brother** had **died**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if you had been here, but you were not, my brother would not have died, but he did” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
-11:21	g9xt		rc://*/ta/man/translate/translate-kinship	ὁ ἀδελφός	1	See how you translated **brother** in [verse 2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:21	g9xt		rc://*/ta/man/translate/translate-kinship	ὁ ἀδελφός	1	See how you translated **brother** in [11:2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:23	c1rc		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:23	j8p2		rc://*/ta/man/translate/figs-idiom	ἀναστήσεται ὁ ἀδελφός σου	1	Here, **rise again** is an idiom that refers to a died person becoming **alive again**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Your brother will become alive again” (See: [[rc://*/ta/man/translate/figs-idiom]])
-11:23	hf5m		rc://*/ta/man/translate/translate-kinship	ὁ ἀδελφός	1	See how you translated **brother** in [verse 2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:23	hf5m		rc://*/ta/man/translate/translate-kinship	ὁ ἀδελφός	1	See how you translated **brother** in [11:2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:24	f0qy		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:24	z7el		rc://*/ta/man/translate/figs-idiom	ἀναστήσεται	1	See how you translated **rise again** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]])
 11:24	bco7		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῇ ἀναστάσει	1	If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “when God resurrects people” or “when God brings people back from the dead” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1526,24 +1526,24 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:27	mk4e		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:27	y83q		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 11:27	au1i		rc://*/ta/man/translate/figs-explicit	ὁ εἰς τὸν κόσμον ἐρχόμενος	1	This phrase refers to a prophet the Jews were waiting for, based on God’s promise to send **into the world** a prophet like Moses, which is recorded in [Deuteronomy 18:15](../deu/18/15.md). If your readers will not be familiar with this Old Testament reference, you could state this explicitly. Alternate translation: “whom God said he would send into the world” (See: [[rc://*/ta/man/translate/figs-explicit]])
-11:28	yd61		rc://*/ta/man/translate/translate-kinship	τὴν ἀδελφὴν	1	See how you translated **sister** in [verse 5](../11/05.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
+11:28	yd61		rc://*/ta/man/translate/translate-kinship	τὴν ἀδελφὴν	1	See how you translated **sister** in [11:5](../11/05.md). (See: [[rc://*/ta/man/translate/translate-kinship]])
 11:28	zs2t		rc://*/ta/man/translate/figs-explicit	διδάσκαλος	1	Here, **Teacher** refers to Jesus. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Teacher, Jesus,” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:30	k5hy		rc://*/ta/man/translate/writing-background	οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην	1	Here John provides a brief break in the story to give background information regarding the location of Jesus. Use the natural form in your language for expressing background information. Alternate translation: “At that time Jesus had not yet come into the village” (See: [[rc://*/ta/man/translate/writing-background]])
-11:31	zpe9			οἱ & Ἰουδαῖοι	1	See how you translated **the Jews** in [verse 19](../11/19.md).
+11:31	zpe9			οἱ & Ἰουδαῖοι	1	See how you translated **the Jews** in [11:19](../11/19.md).
 11:31	q0iv		rc://*/ta/man/translate/figs-distinguish	οἱ ὄντες μετ’ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν	1	This phrase is making a distinction between **the Jews** who were **comforting** **Mary** in her **house** and those who were not doing so. It is not giving us further information about **the Jews**. If this might confuse your readers, you could make the relationship between these phrases more clear. Alternate translation: “the Jews, that is, those Jews who were with her in the house and comforting her” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 11:32	zmp7		rc://*/ta/man/translate/figs-explicit	ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας	1	Here, **fell down** means that Mary voluntarily threw herself down on the ground in front of Jesus to show the respect that she had for him. The phrase does not mean that **Mary** involuntarily **fell down**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “she prostrated herself at his feet” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:32	sn74		rc://*/ta/man/translate/writing-quotations	ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῷ	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “she fell down at his feet and said to him” (See: [[rc://*/ta/man/translate/writing-quotations]])
 11:32	j2wr			Κύριε, εἰ ἦς ὧδε, οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός	1	See how you translated this sentence in [11:21](../11/21.md).
-11:33	ct82			τοὺς & Ἰουδαίους	1	See how you translated **the Jews** in [verse 19](../11/19.md).
+11:33	ct82			τοὺς & Ἰουδαίους	1	See how you translated **the Jews** in [11:19](../11/19.md).
 11:33	qef6		rc://*/ta/man/translate/figs-doublet	ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν	1	These two phrases mean basically the same thing. John combines these phrases to express the intense emotional distress that Jesus was feeling. Alternate translation: “he was very upset” (See: [[rc://*/ta/man/translate/figs-doublet]])
 11:33	s5uz		rc://*/ta/man/translate/figs-explicit	ἐνεβριμήσατο	1	The word translated **deeply disturbed** could mean: (1) Jesus was experiencing very intense negative emotions, in which case the meaning would be similar to **troubled**. Alternate translation: “he was deeply moved” (2) Jesus was angry or indignant, which is what the word means in other books in the Bible. Alternate translation: “he was outraged” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:33	w7f8		rc://*/ta/man/translate/figs-explicit	ἐνεβριμήσατο τῷ πνεύματι	1	Here, **spirit** refers to Jesus’ **spirit**. It does not refer to the Holy Spirit. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he was deeply disturbed within himself” or “he was deeply disturbed inside” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:34	xl9p		rc://*/ta/man/translate/figs-euphemism	ποῦ τεθείκατε αὐτόν	1	Jesus is referring to putting Lazarus’ dead body in a tomb as laying him down. This is a polite way of referring to something unpleasant and accurately describes the Jewish burial practice of laying a dead body on a table inside the tomb. If this might confuse your readers, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “Where have you entombed him?” (See: [[rc://*/ta/man/translate/figs-euphemism]])
 11:35	bj6b		rc://*/ta/man/translate/figs-explicit	ἐδάκρυσεν ὁ Ἰησοῦς	1	The word translated **wept** is different from the word used to describe the weeping of Mary and the Jews with her in [verses 31–33](../11/31.md). The word here just means to shed tears. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “Jesus cried” or “Jesus shed tears” (See: [[rc://*/ta/man/translate/figs-explicit]])
-11:36	b6ee			οἱ Ἰουδαῖοι	1	See how you translated **the Jews** in [verse 19](../11/19.md).
+11:36	b6ee			οἱ Ἰουδαῖοι	1	See how you translated **the Jews** in [11:19](../11/19.md).
 11:37	b3at		rc://*/ta/man/translate/figs-rquestion	οὐκ ἐδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ?	1	Some of the Jews use the form of a question to express their surprise that Jesus did not heal Lazarus. This could mean: (1) they believed that Jesus loved Lazarus, but doubted his ability to heal him. “He opened the eyes of the blind man, but he was not able to keep this man from dying.” (2) they thought that Jesus did not really love Lazarus because he healed the blind man but not him. Alternate translation: “He could open the eyes of the blind man. So if he really loved this man, he surely would have healed him!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:37	a76u		rc://*/ta/man/translate/figs-metonymy	ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ	1	See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “who caused the blind man to see” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-11:38	e72n			ἐμβριμώμενος ἐν ἑαυτῷ	1	See how you translated the similar phrase in [verse 33](../11/33.md).
+11:38	e72n			ἐμβριμώμενος ἐν ἑαυτῷ	1	See how you translated the similar phrase in [11:33](../11/33.md).
 11:38	xu7k		rc://*/ta/man/translate/writing-background	ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπ’ αὐτῷ	1	John provides a brief break in the story to describe the tomb where the people had entombed Lazarus. Use the natural form in your language for expressing background information. Alternate translation: “The place Lazarus was entombed was a cave that had a stone laying against it.” (See: [[rc://*/ta/man/translate/writing-background]])
 11:39	hevw		rc://*/ta/man/translate/figs-pastforfuture	λέγει & λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:39	l2pd		rc://*/ta/man/translate/translate-kinship	ἡ ἀδελφὴ	1	**Martha** was Lazarus’ oldest **sister**. If your language uses different words for **sister** depending on birth order, use the word for a older or oldest **sister** here. Alternate translation: “the oldest sister” (See: [[rc://*/ta/man/translate/translate-kinship]])
@@ -1560,7 +1560,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:44	h203		rc://*/ta/man/translate/translate-unknown	δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο	1	Wrapping a dead body in strips of **cloth** was the burial custom in this culture. See the discussion of this in the General Notes for this chapter. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “his feet and hands having been bound with burial cloths, and his face having been wrapped with a burial cloth” or “his feet, hands, and face having been wrapped in clothes for burial” (See: [[rc://*/ta/man/translate/translate-unknown]])
 11:44	n5yj		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 11:45	rlf4				0	# General Information:\n\n[Verses 45–54] explain what happened after Jesus raised Lazarus from the dead.
-11:45	ksi3			τῶν Ἰουδαίων	1	See how you translated this phrase in [verse 19](../11/19.md).
+11:45	ksi3			τῶν Ἰουδαίων	1	See how you translated this phrase in [11:19](../11/19.md).
 11:47	yl3k		rc://*/ta/man/translate/figs-explicit	Συνέδριον	1	The **Sanhedrin** is the name of the highest ruling council of the Jews. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Sanhedrin, their ruling council” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:47	y70t		rc://*/ta/man/translate/translate-names	Συνέδριον	1	**Sanhedrin** is the name of a governing body. (See: [[rc://*/ta/man/translate/translate-names]])
 11:47	z5e9		rc://*/ta/man/translate/figs-explicit	τί ποιοῦμεν	1	It is implied here that the council members are talking about Jesus. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “What are we going to do about Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1590,13 +1590,13 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 11:54	h5jk		rc://*/ta/man/translate/figs-explicit	κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν	1	Jesus and his disciples **stayed** in Ephraim for a short period of time. If your language requires a length of time for **stayed**, you can use a general expression. Alternate translation: “There he stayed with the disciples for a time” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:55	qd5y			ἀνέβησαν & εἰς Ἱεροσόλυμα	1	The phrase **went up** is used here because Jerusalem is at a higher elevation than the surrounding areas. See how you translated **went up** in [7:10](../07/10.md).
 11:55	rsgm			τῆς χώρας	1	Here, **country** could refer to: (1) an area of land. Alternate translation: “the area” or “the district” (2) the rural area outside cities where fewer people live. Alternate translation: “the countryside” or “the rural area”
-11:56-57	a5kt		rc://*/ta/man/translate/figs-events		0	# General Information:\n\nThe event in [verse 57](../11/57.md) occurs before the event in this verse. If this order might confuse your readers, you can combine these verses and put the text of [verse 57](../11/57.md) before the text of this verse. (See: [[rc://*/ta/man/translate/figs-events]])
+11:56-57	a5kt		rc://*/ta/man/translate/figs-events		0	# General Information:\n\nThe event in [11:57](../11/57.md) occurs before the event in this verse. If this order might confuse your readers, you can combine these verses and put the text of [11:57](../11/57.md) before the text of this verse. (See: [[rc://*/ta/man/translate/figs-events]])
 11:56	kc75		rc://*/ta/man/translate/writing-pronouns	ἐζήτουν & τὸν Ἰησοῦν	1	Here, **they** refers to the Jewish people who had traveled to Jerusalem before the Passover celebration, as described in the previous verse. If this use of **they** might be confusing in your language, you could express the meaning explicitly. Alternate translation: “the Jewish people who came to Jerusalem before the Passover celebration were looking for Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-11:56	y3xz		rc://*/ta/man/translate/figs-synecdoche	ἐν τῷ ἱερῷ	1	The people were standing in the courtyard of **the temple**. See how you translated **temple** in [verse 14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+11:56	y3xz		rc://*/ta/man/translate/figs-synecdoche	ἐν τῷ ἱερῷ	1	The people were standing in the courtyard of **the temple**. See how you translated **temple** in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 11:56	i7en		rc://*/ta/man/translate/figs-idiom	τί δοκεῖ ὑμῖν	1	This is an idiom used to ask for someone’s opinion. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “What is your opinion” (See: [[rc://*/ta/man/translate/figs-idiom]])
 11:56	p2wz		rc://*/ta/man/translate/figs-rquestion	ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν?	1	The people are using a rhetorical question here to emphasize that they do not think Jesus will **come** to the **Passover** festival. The speakers here were wondering if Jesus would come to the festival since the Jewish leaders wanted to kill him. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “He will certainly not come to the festival!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:56	x6im		rc://*/ta/man/translate/figs-ellipsis	ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν?	1	The people are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous sentence. Alternate translation: “Does it seem to you that he will come to the festival?” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-11:57	glb6		rc://*/ta/man/translate/figs-events	δὲ οἱ ἀρχιερεῖς	1	This event occurs before that of the previous verse. If this order might confuse your readers, you can combine these verses and put the text of this verse before the text of [verse 56](../11/56.md). Another option would be to clearly state that this verse refers to an earlier event. Alternate translation: “Earlier, the chief priests” (See: [[rc://*/ta/man/translate/figs-events]])
+11:57	glb6		rc://*/ta/man/translate/figs-events	δὲ οἱ ἀρχιερεῖς	1	This event occurs before that of the previous verse. If this order might confuse your readers, you can combine these verses and put the text of this verse before the text of [11:56](../11/56.md). Another option would be to clearly state that this verse refers to an earlier event. Alternate translation: “Earlier, the chief priests” (See: [[rc://*/ta/man/translate/figs-events]])
 12:intro	qzv4				0	# John 12 General Notes\n\n## Structure and Formatting\n\n1. Mary pours perfume on Jesus (12:1–11)\n2. Jesus enters Jerusalem (12:12–19)\n3. Some Greeks come to Jesus (12:20–26)\n4. Jesus predicts his death (12:27–36)\n5. John explains the Jews’ rejection of Jesus (12:37–43)\n6. Jesus says that he is God (12:44–50)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry sections in [12:38](../12/38.md) and [40](../12/40.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Mary poured perfume on Jesus’ feet\n\nThe Jews would put oil on a person’s head to make that person feel welcome and comfortable. They would also put oil on a person’s body after the person had died but before they buried the body. However, they would never think to put oil on a person’s feet, because they thought that feet were dirty.\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal, which was a common practice for kings. The kings of Israel in the Old Testament rode on donkeys. So by riding on a donkey Jesus was showing that he was the king of Israel.\n\n### Glory\n\nScripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. In [12:16](../12/16.md) John says that the glory of Jesus is his resurrection and possibly his return to heaven as well.\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [12:35–36, 46](../12/35.md), Jesus uses an extended metaphor in which light represents what is true and good, and darkness represents what is false and evil. He applies that light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. (See: [[rc://*/tw/dict/bible/kt/righteous]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. A paradox occurs in [12:25](../12/25.md): “He who loves his life will lose it; but he who hates his life in this world will keep it for eternal life.” But in [12:26](../12/26.md) Jesus explains what it means to keep one’s life for eternal life.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])
 12:1	s1v2		rc://*/ta/man/translate/writing-newevent	οὖν & πρὸ ἓξ ἡμερῶν τοῦ Πάσχα	1	John uses this phrase to mark the beginning of a new event. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, six days before the Passover” (See: [[rc://*/ta/man/translate/writing-newevent]])
 12:1	z1jp		rc://*/ta/man/translate/figs-idiom	ἤγειρεν ἐκ νεκρῶν	1	Here, **raised** is an idiom for causing someone who has died to become alive again. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “had caused to live again” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -1615,22 +1615,22 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:6	mgm8		rc://*/ta/man/translate/figs-nominaladj	τῶν πτωχῶν	1	See how you translated **the poor** in the previous verse. (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 12:6	qoun		rc://*/ta/man/translate/figs-ellipsis	ἀλλ’ ὅτι κλέπτης ἦν	1	John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but he said this because he was a thief” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 12:6	ol4t		rc://*/ta/man/translate/figs-activepassive	τὰ βαλλόμενα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “what people gave him to put in it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-12:7	z6s7		rc://*/ta/man/translate/figs-ellipsis	ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου, τηρήσῃ αὐτό	1	This could mean: (1) Jesus is stating the purpose for which Mary did not sell the perfume. In this case he would be leaving out some of the words that a sentence would need in many languages to be complete. This translation would require supplying those words from Judas’ objection in [verse 5](../12/05.md) and making a new sentence. Alternate translation: “Leave her alone. She did not sell this perfumed oil so that she might keep it for the day of my burial” (2) Jesus is giving the purpose for his command in the previous clause. In this case he would be implying that there was some leftover perfumed oil which Mary could later put on his dead body. Alternate translation: “Leave her alone so that she might keep it for the day of my burial” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+12:7	z6s7		rc://*/ta/man/translate/figs-ellipsis	ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου, τηρήσῃ αὐτό	1	This could mean: (1) Jesus is stating the purpose for which Mary did not sell the perfume. In this case he would be leaving out some of the words that a sentence would need in many languages to be complete. This translation would require supplying those words from Judas’ objection in [12:5](../12/05.md) and making a new sentence. Alternate translation: “Leave her alone. She did not sell this perfumed oil so that she might keep it for the day of my burial” (2) Jesus is giving the purpose for his command in the previous clause. In this case he would be implying that there was some leftover perfumed oil which Mary could later put on his dead body. Alternate translation: “Leave her alone so that she might keep it for the day of my burial” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 12:7	dcn3		rc://*/ta/man/translate/figs-explicit	ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου, τηρήσῃ αὐτό	1	If Jesus is stating the reason why Mary had the perfume, then Jesus is implying that Mary’s actions can be understood as anticipating his death and **burial**. If it would be helpful to your readers, you could state this explicitly. You may need to add a new sentence. Alternate translation: “Leave her alone. She did not sell this perfumed oil so that she might keep it to prepare my body for burial, as she had just done” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:8	wo1a		rc://*/ta/man/translate/figs-explicit	τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε	1	Jesus’ statement in this verse implies that Mary acted properly by pouring the expensive perfume on him. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “She acted appropriately, because you always have the poor with you, but you do not always have me” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:8	r82p		rc://*/ta/man/translate/figs-explicit	τοὺς πτωχοὺς & πάντοτε ἔχετε μεθ’ ἑαυτῶν	1	Jesus implies that there will always be opportunities to help **the poor**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “you always have the poor with you that you can help” (See: [[rc://*/ta/man/translate/figs-explicit]])
-12:8	b6lf		rc://*/ta/man/translate/figs-nominaladj	τοὺς πτωχοὺς	1	See how you translated **the poor** in the [verse 6](../12/06.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+12:8	b6lf		rc://*/ta/man/translate/figs-nominaladj	τοὺς πτωχοὺς	1	See how you translated **the poor** in the [12:6](../12/06.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 12:8	qctd		rc://*/ta/man/translate/figs-you	ἔχετε μεθ’ ἑαυτῶν & ἔχετε	1	In this verse every occurrence of **you** is plural and refers to the disciples and those who were with Jesus at the dinner. (See: [[rc://*/ta/man/translate/figs-you]])
 12:8	kn28		rc://*/ta/man/translate/figs-explicit	ἐμὲ δὲ οὐ πάντοτε ἔχετε	1	Jesus implies that he will not always be with them, because he will die. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “but I will not always be here with you” (See: [[rc://*/ta/man/translate/figs-explicit]])
-12:9	qm36		rc://*/ta/man/translate/writing-background	οὖν	1	**Then** is used here to mark a break in the main storyline. This break continues until the end of [verse 11](../12/11.md). In this verse John gives background information about a new group of people that has come to Bethany. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
+12:9	qm36		rc://*/ta/man/translate/writing-background	οὖν	1	**Then** is used here to mark a break in the main storyline. This break continues until the end of [12:11](../12/11.md). In this verse John gives background information about a new group of people that has come to Bethany. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 12:9	i6mn		rc://*/ta/man/translate/grammar-collectivenouns	ὁ ὄχλος πολὺς	1	See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 12:9	ycv6		rc://*/ta/man/translate/figs-synecdoche	τῶν Ἰουδαίων	1	Here, **the Jews** refers to people from Judea. See the General Notes for this chapter. Alternate translation: “the Judeans” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 12:9	ilgp		rc://*/ta/man/translate/figs-pastforfuture	ἐστιν	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-12:9	yokk		rc://*/ta/man/translate/figs-idiom	ἤγειρεν ἐκ νεκρῶν	1	See how you translated this phrase in [verse 1](../12/01.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+12:9	yokk		rc://*/ta/man/translate/figs-idiom	ἤγειρεν ἐκ νεκρῶν	1	See how you translated this phrase in [12:1](../12/01.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 12:10	nt9p			ἐβουλεύσαντο	1	See how you translated **plotted** in [11:53](../11/53.md).
 12:10	b9ri		rc://*/ta/man/translate/figs-explicit	καὶ τὸν Λάζαρον ἀποκτείνωσιν	1	Here, **also** implies that **the chief priests** want to kill **Lazarus** in addition to Jesus, whom they have already plotted to kill in [11:53](../11/53.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “they might put Lazarus to death in addition to Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:11	kjk7		rc://*/ta/man/translate/figs-explicit	δι’ αὐτὸν	1	This phrase implies that the fact that Lazarus was alive after he had been dead caused many **Jews** to believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “because Lazarus was alive after having died” (See: [[rc://*/ta/man/translate/figs-explicit]])
-12:11	n6gl			τῶν Ἰουδαίων	1	See how you translated this phrase in [verse 9](../12/09.md).
+12:11	n6gl			τῶν Ἰουδαίων	1	See how you translated this phrase in [12:9](../12/09.md).
 12:11	ex1y		rc://*/ta/man/translate/figs-explicit	ὑπῆγον	1	Here, John uses **went away** to refer to the fact that **many of the Jews** stopped believing the teachings of the Jewish religious authorities and starting trusting Jesus instead. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “stopped listening to them” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:12	f1im				0	# General Information:\n\nJesus enters Jerusalem and the people honor him as a king of Israel.
 12:12	w1c2		rc://*/ta/man/translate/writing-newevent	τῇ ἐπαύριον	1	John uses this phrase to mark the beginning of a new event. Use the natural form in your language for introducing a new event. Alternate translation: “On the day after that happened,” (See: [[rc://*/ta/man/translate/writing-newevent]])
@@ -1654,7 +1654,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:16	w0hx		rc://*/ta/man/translate/figs-activepassive	ταῦτα ἦν ἐπ’ αὐτῷ γεγραμμένα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the prophets have written these things about him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 12:17	nr1j		rc://*/ta/man/translate/grammar-collectivenouns	ὁ ὄχλος	1	See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 12:17	wyrv		rc://*/ta/man/translate/figs-explicit	ἐμαρτύρει & ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ	1	Here, **the crowd** refers to the group of Jews who had seen Jesus raise Lazarus from the dead at Bethany in Chapter 11. This is a different **crowd** than the crowd mentioned in the next verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “one crowd testified that they had been with him” (See: [[rc://*/ta/man/translate/figs-explicit]])
-12:17	cq7a			ἤγειρεν αὐτὸν ἐκ νεκρῶν	1	See how you translated this phrase in [verse 1](../12/01.md).
+12:17	cq7a			ἤγειρεν αὐτὸν ἐκ νεκρῶν	1	See how you translated this phrase in [12:1](../12/01.md).
 12:18	h0l2		rc://*/ta/man/translate/figs-explicit	ὁ ὄχλος	1	Here, **the crowd** refers to a group of people who were coming out of Jerusalem to see Jesus as he came. This is a different **crowd** than the crowd mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “a second crowd” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:18	czmv		rc://*/ta/man/translate/figs-explicit	τοῦτο & τὸ σημεῖον	2	This phrase refers to Jesus raising Lazarus from the dead, an event that was mentioned in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “this sign, bringing a dead man back to life” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:18	v2nx			τὸ σημεῖον	1	See how you translated **sign** in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle”
@@ -1666,7 +1666,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:20	ehkd		rc://*/ta/man/translate/figs-explicit	Ἕλληνές	1	Here, the term **Greeks** refers to non-Jewish people who lived in the Roman Empire. It does not refer only to people from the country of Greece or to people who speak the Greek language. (See: [[rc://*/tw/dict/bible/names/greek]]) If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Gentiles” or “non-Jews” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:20	ks5z		rc://*/ta/man/translate/figs-explicit	τῶν ἀναβαινόντων	1	The phrase **going up** is used specifically for the act of going to Jerusalem, which is a city at a higher elevation than the area around it. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “those going up to Jerusalem” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:20	i6nd		rc://*/ta/man/translate/figs-ellipsis	ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ	1	John is leaving out a word that some languages would need in order a clause to be complete. If you language requires an object for the verb **worship**, you can supply it from the context. Alternate translation: “to worship God at the festival” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-12:20	rbrb			τῇ ἑορτῇ	1	This refers to the Jewish Passover **festival**. See how you translated this word in [verse 12](../12/12.md).
+12:20	rbrb			τῇ ἑορτῇ	1	This refers to the Jewish Passover **festival**. See how you translated this word in [12:12](../12/12.md).
 12:21	lr8c		rc://*/ta/man/translate/translate-names	Βηθσαϊδὰ	1	See how you translated **Bethsaida** in [1:44](../01/44.md). (See: [[rc://*/ta/man/translate/translate-names]])
 12:21	rfff		rc://*/ta/man/translate/writing-quotations	ἠρώτων αὐτὸν λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “asked him by saying” (See: [[rc://*/ta/man/translate/writing-quotations]])
 12:21	c8qt			κύριε	1	Speaking to **Philip**, the Greeks called him **Sir** in order to show respect or politeness. (See: [[rc://*/tw/dict/bible/kt/lord]])
@@ -1690,13 +1690,13 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:26	wx3m		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατήρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 12:27	ytv9		rc://*/ta/man/translate/figs-rquestion	τί εἴπω, Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης?	1	Here Jesus uses a rhetorical question to emphasize what he will not do. Although Jesus desires to avoid crucifixion, he chooses to be obedient to God and let himself be killed. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I will not say, ‘Father, save me from this hour!’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 12:27	bx1j		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πάτερ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-12:27	hmv9		rc://*/ta/man/translate/figs-metonymy	τῆς ὥρας ταύτης & τὴν ὥραν ταύτην	1	In this verse **this hour** refers to the time when Jesus would suffer and die on the cross. See how you translated **hour** in [verse 23](../12/23.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+12:27	hmv9		rc://*/ta/man/translate/figs-metonymy	τῆς ὥρας ταύτης & τὴν ὥραν ταύτην	1	In this verse **this hour** refers to the time when Jesus would suffer and die on the cross. See how you translated **hour** in [12:23](../12/23.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 12:27	ktpa		rc://*/ta/man/translate/figs-explicit	διὰ τοῦτο	1	Here, **this reason** refers to Jesus’ suffering and death on the cross. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “in order to suffer and die,” or (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:28	t69i		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πάτερ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 12:28	v2fk		rc://*/ta/man/translate/figs-metonymy	δόξασόν σου τὸ ὄνομα & καὶ ἐδόξασα & δοξάσω	1	In this verse, **name** and **it** refer to God himself. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “glorify yourself … I have both glorified myself … I will glorify myself”(See: [[rc://*/ta/man/translate/figs-metonymy]])
 12:28	r6qk		rc://*/ta/man/translate/figs-metaphor	ἦλθεν & φωνὴ ἐκ τοῦ οὐρανοῦ	1	Here John refers to the sound of God’s **voice** as if it were an object that **came from heaven**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God spoke from heaven” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 12:29	dnsk		rc://*/ta/man/translate/grammar-collectivenouns	ὁ & ὄχλος	1	See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
-12:30	kd86		rc://*/ta/man/translate/figs-metonymy	οὐ & ἡ φωνὴ αὕτη γέγονεν	1	Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (see [verse 28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+12:30	kd86		rc://*/ta/man/translate/figs-metonymy	οὐ & ἡ φωνὴ αὕτη γέγονεν	1	Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (see [12:28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 12:31	hlcg		rc://*/ta/man/translate/figs-abstractnouns	νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “Now God will judge this world”(See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 12:31	fc6r		rc://*/ta/man/translate/figs-metonymy	τοῦ κόσμου τούτου	1	Here, **this world** is used to refer to all the people in the **world**. See how you translated **world** in [1:29](../01/29.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 12:31	pv51		rc://*/ta/man/translate/figs-explicit	νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω	1	Here, **ruler of this world** refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Now Satan will be thrown out”(See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1704,7 +1704,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:32	a7tc		rc://*/ta/man/translate/figs-activepassive	ὑψωθῶ ἐκ τῆς γῆς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people lift me up from the earth” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 12:32	ms6n		rc://*/ta/man/translate/figs-explicit	ἐὰν ὑψωθῶ ἐκ τῆς γῆς	1	Here, **lifted up from the earth** could refer to: (1) Jesus’ crucifixion only, in which case **earth** would refer to the ground. Alternate translation: “if I am lifted up from the ground on a cross” (2) Jesus’ crucifixion and return to heaven, in which case **earth** refers to both the ground and the planet. See the discussion about double meaning in the Part 3 of the Introduction to the Gospel of John. Alternate translation: “if I am lifted up from the earth on a cross and then up to heaven” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:32	n7i6			πάντας ἑλκύσω πρὸς ἐμαυτόν	1	See how you translated “draws” in [6:44](../06/44.md). Alternate translation: “will pull everyone to myself”
-12:32	f45r		rc://*/ta/man/translate/figs-hyperbole	πάντας ἑλκύσω πρὸς ἐμαυτόν	1	Here, **everyone** is an exaggeration that Jesus uses to refer to all people groups, both Jews and non-Jews. The context of non-Jewish people coming to see Jesus in [verse 20](../12/20.md) suggests this meaning. This clause does not mean that every individual person will believe in Jesus. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “will draw people from both Jews and non-Jews” or “will draw people, all people, Jews and non-Jews alike” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
+12:32	f45r		rc://*/ta/man/translate/figs-hyperbole	πάντας ἑλκύσω πρὸς ἐμαυτόν	1	Here, **everyone** is an exaggeration that Jesus uses to refer to all people groups, both Jews and non-Jews. The context of non-Jewish people coming to see Jesus in [12:20](../12/20.md) suggests this meaning. This clause does not mean that every individual person will believe in Jesus. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “will draw people from both Jews and non-Jews” or “will draw people, all people, Jews and non-Jews alike” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 12:33	b1zu		rc://*/ta/man/translate/writing-background		0	# General Information:\n\nIn this verse John explains the meaning of what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 12:34	swpp		rc://*/ta/man/translate/grammar-collectivenouns	ὁ ὄχλος	1	See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 12:34	su0r		rc://*/ta/man/translate/figs-synecdoche	τοῦ νόμου	1	The crowd is using the name of the first part of the Hebrew Scriptures, the law, to represent the entire Hebrew Scriptures in general. See how you translated this use of **the law** in [10:34](../10/34.md). Alternate translation: “the Scriptures” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
@@ -1752,7 +1752,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 12:45	s6xx		rc://*/ta/man/translate/figs-explicit	τὸν πέμψαντά με	1	Here, **the one having sent me** refers to God. See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:46	wib3		rc://*/ta/man/translate/figs-metaphor	ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα	1	Here Jesus uses **light** to refer to himself. See how you translated **light** in [8:12](../08/12). Alternate translation: “I have come as the one who reveals God’s truth and goodness to the world” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 12:46	nggy		rc://*/ta/man/translate/figs-metonymy	εἰς τὸν κόσμον	1	Here, **world** refers to the people who live in it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the people living in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-12:46	i31g		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ σκοτίᾳ μὴ μείνῃ	1	Here Jesus uses **darkness** to refer to what is false and evil. See how you translated **darkness** in [verse 35](../12/35.md) and also see the discussion of **light** and **darkness** in the General Notes for Chapter 1. Alternate translation: “might not remain in sin and evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+12:46	i31g		rc://*/ta/man/translate/figs-metaphor	ἐν τῇ σκοτίᾳ μὴ μείνῃ	1	Here Jesus uses **darkness** to refer to what is false and evil. See how you translated **darkness** in [12:35](../12/35.md) and also see the discussion of **light** and **darkness** in the General Notes for Chapter 1. Alternate translation: “might not remain in sin and evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 12:47	vehn		rc://*/ta/man/translate/figs-metonymy	μου & τῶν ῥημάτων	1	Here, **words** refers to the message or teachings of Jesus. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “my message” or “what I say” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 12:47	xlyd		rc://*/ta/man/translate/figs-explicit	καὶ μὴ φυλάξῃ	1	Here, **keep** means to obey. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “but does not obey them” (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:47	xvq6		rc://*/ta/man/translate/figs-explicit	ἐγὼ οὐ κρίνω αὐτόν & ἵνα κρίνω τὸν κόσμον	1	In this verse, the word **judge** implies condemnation. Jesus did not come to condemn people to be eternally punished in hell. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “I do not condemn him … so that I might condemn the world” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1828,15 +1828,15 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 13:23	z8ze		rc://*/ta/man/translate/translate-unknown	ἀνακείμενος	1	During Jesus’ time, people would often eat meals while lying on their sides on low couches next to a table. If your readers would not be familiar with this meal practice, you could use a general expression for sitting to have a meal. Alternate translation: “seated at the table” (See: [[rc://*/ta/man/translate/translate-unknown]])
 13:23	p2ee		rc://*/ta/man/translate/figs-explicit	ἐν τῷ κόλπῳ τοῦ Ἰησοῦ	1	In Jesus’ culture, lying with one’s head **against** the side of another person when having a meal was considered to be a sign that the two people had a very close friendship. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “closely beside Jesus as a close friend” (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:24	eido		rc://*/ta/man/translate/figs-explicit	τούτῳ	1	Here, **this one** refers to John, who calls himself the disciple “whom Jesus loved” in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved” or “to me” (See: [[rc://*/ta/man/translate/figs-explicit]])
-13:25	iqcj		rc://*/ta/man/translate/figs-explicit	ἐκεῖνος & λέγει	1	Here, **that one** refers to John, who calls himself the disciple “whom Jesus loved” in [verse 23](../13/23.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “that disciple whom Jesus loved says” or “I say” (See: [[rc://*/ta/man/translate/figs-explicit]])
-13:25	kqza		rc://*/ta/man/translate/figs-explicit	λέγει	1	[Verse 28](../13/28.md) indicates that the disciples did not know why Jesus spoke to Judas in the way he did. This means that they must not have heard the conversation in this verse and the next, because John and Jesus were speaking quietly. If it would be more natural in your language, you could state this explicitly. Alternate translation: “said in a quite voice” (See: [[rc://*/ta/man/translate/figs-explicit]])
+13:25	iqcj		rc://*/ta/man/translate/figs-explicit	ἐκεῖνος & λέγει	1	Here, **that one** refers to John, who calls himself the disciple “whom Jesus loved” in [13:23](../13/23.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “that disciple whom Jesus loved says” or “I say” (See: [[rc://*/ta/man/translate/figs-explicit]])
+13:25	kqza		rc://*/ta/man/translate/figs-explicit	λέγει	1	[13:28](../13/28.md) indicates that the disciples did not know why Jesus spoke to Judas in the way he did. This means that they must not have heard the conversation in this verse and the next, because John and Jesus were speaking quietly. If it would be more natural in your language, you could state this explicitly. Alternate translation: “said in a quite voice” (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:25	b22k		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 13:26	qpj8		rc://*/ta/man/translate/translate-names	Ἰούδᾳ Σίμωνος Ἰσκαριώτη	1	See how you translated this phrase in [6:71](../06/71.md). (See: [[rc://*/ta/man/translate/translate-names]])
 13:27	r8lk		rc://*/ta/man/translate/figs-ellipsis	καὶ μετὰ τὸ ψωμίον	1	John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “And after Judas took the bread” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 13:27	xk39		rc://*/ta/man/translate/figs-idiom	τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς	1	Here, **entered into** is an idiom that means that **Satan** took control of Judas. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Satan then started to command Judas” (See: [[rc://*/ta/man/translate/figs-idiom]])
 13:27	agd7		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 13:28	r37z		rc://*/ta/man/translate/writing-background		0	In [verses 28–29](../13/28.md) John interrupts the main storyline in order to provide background information about the disciples’ confusion. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
-13:28	fl66		rc://*/ta/man/translate/figs-explicit	τῶν ἀνακειμένων	1	See how you translated **reclining to eat** in [verse 23](../13/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+13:28	fl66		rc://*/ta/man/translate/figs-explicit	τῶν ἀνακειμένων	1	See how you translated **reclining to eat** in [13:23](../13/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:29	yagv		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 13:29	p66v		rc://*/ta/man/translate/figs-explicit	ἑορτήν	1	Here, **festival** refers to the Jewish Passover festival. See how you translated this word in [12:12](../12/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:29	rv4z		rc://*/ta/man/translate/figs-quotations	τοῖς πτωχοῖς ἵνα τι δῷ	1	If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “Give something to the poor” (See: [[rc://*/ta/man/translate/figs-quotations]])
@@ -1874,7 +1874,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 14:2	v9px		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατρός	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 14:2	n3wl			εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν	1	The word translated **for** could also be translated “that,” in which case this sentence would be a question instead of a statement. With either interpretation the point of the sentence is the same: Jesus is emphasizing that what he has just said in the previous sentence is true. He is going to heaven **to prepare a place for** his people. Alternate translation: “But if not, would I have told you that I am going to prepare a place for you?”
 14:3	sadi		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν πορευθῶ	1	Jesus is speaking as if this were a hypothetical possibility, but he knows that it will actually take place. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “when I go” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
-14:4	ir1d		rc://*/ta/man/translate/figs-extrainfo	τὴν ὁδόν	1	Here Jesus uses **the way**. This could refer to: (1) himself as the means by which people can go to God in heaven, which is clearly the meaning for **the way** in [verse 6](../14/06.md). (2) a manner of life that will eventually lead someone to be with God in heaven. Since the disciples did not understand this when Jesus said it, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
+14:4	ir1d		rc://*/ta/man/translate/figs-extrainfo	τὴν ὁδόν	1	Here Jesus uses **the way**. This could refer to: (1) himself as the means by which people can go to God in heaven, which is clearly the meaning for **the way** in [14:6](../14/06.md). (2) a manner of life that will eventually lead someone to be with God in heaven. Since the disciples did not understand this when Jesus said it, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
 14:5	o21d		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 14:5	j2go		rc://*/ta/man/translate/figs-rquestion	πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι?	1	Thomas is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We surely do not know the way!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 14:6	jdwf		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
@@ -1919,7 +1919,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 14:17	clz3		rc://*/ta/man/translate/figs-explicit	ἐν ὑμῖν ἔσται	1	Jesus uses the future tense **will** to indicate that the Holy **Spirit** would be inside Jesus’ disciples at a future point in time. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “will be in you at a future time” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:18	hy8v		rc://*/ta/man/translate/figs-metaphor	οὐκ ἀφήσω ὑμᾶς ὀρφανούς	1	Jesus uses **orphans** to refer to people who have no one to care for them. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I will not leave you with no one to care for you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:18	k5bs		rc://*/ta/man/translate/figs-pastforfuture	ἔρχομαι	1	Here Jesus uses the present tense **I am coming** to refer to something that will happen in the near future. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “I will come” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-14:19	r5q8		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [verse 17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+14:19	r5q8		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 14:19	yjsl		rc://*/ta/man/translate/figs-explicit	ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσεσθε	1	In this verse, Jesus uses **live** to refer to living forever after one’s resurrection. Because Jesus will live forever after his death and resurrection, so too will his disciples life forever after they die and are resurrected. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “Because I live forever, you will also life forever” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:19	cil5		rc://*/ta/man/translate/figs-pastforfuture	ὅτι ἐγὼ ζῶ	1	Here Jesus uses the present tense **I live** to refer to when he comes back to life after his death. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “Because I will live” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 14:20	ckki		rc://*/ta/man/translate/figs-explicit	ἐν ἐκείνῃ τῇ ἡμέρᾳ	1	**On that day** here refers to the time that Jesus’ disciples would see him again after his resurrection. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “When you see me again” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1927,10 +1927,10 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 14:20	he2a		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατρί μου	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 14:20	ht8z		rc://*/ta/man/translate/figs-doublet	ὑμεῖς ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν	1	These two phrases mean basically the same thing. The repetition is used to emphasize the unity between Jesus and his disciples. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “you and I are just like one person” (See: [[rc://*/ta/man/translate/figs-doublet]])
 14:21	rw8n		rc://*/ta/man/translate/figs-metaphor	ὁ ἔχων τὰς ἐντολάς μου	1	Jesus speaks of **commandments** as if they were an object that someone could possess. If your readers would not speak of knowing **commandments** in this way, you could express the meaning plainly. Alternative translation, “The one knowing my commandments” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-14:21	x8m8		rc://*/ta/man/translate/figs-explicit	τηρῶν αὐτὰς	1	Here, **keeping** means obeying. See how you translated this word in [verse 15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:21	x8m8		rc://*/ta/man/translate/figs-explicit	τηρῶν αὐτὰς	1	Here, **keeping** means obeying. See how you translated this word in [14:15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:21	gjl8		rc://*/ta/man/translate/figs-activepassive	ὁ δὲ ἀγαπῶν με, ἀγαπηθήσεται ὑπὸ τοῦ Πατρός μου	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and my Father will love the one loving me” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 14:21	qsu7		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατρός μου	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-14:21	jd80		rc://*/ta/man/translate/figs-explicit	ἐμφανίσω αὐτῷ ἐμαυτόν	1	This could mean: (1) Jesus will reveal himself to his disciples after his resurrection, as also stated in [verse 19](../14/19.md). Alternate translation: “I will show myself to him after I live again” (2) Jesus will reveal his character to the minds of anyone who loves and obeys him, as suggested by his statement in [verse 23](../14/23.md). Alternate translation: “I will reveal to him what I am like” (3) Jesus will both reveal himself to his disciples after his resurrection and reveal his character to everyone who loves and obeys him. Alternate translation: “I will reveal myself to him after I live again and will reveal what I am like” (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:21	jd80		rc://*/ta/man/translate/figs-explicit	ἐμφανίσω αὐτῷ ἐμαυτόν	1	This could mean: (1) Jesus will reveal himself to his disciples after his resurrection, as also stated in [14:19](../14/19.md). Alternate translation: “I will show myself to him after I live again” (2) Jesus will reveal his character to the minds of anyone who loves and obeys him, as suggested by his statement in [14:23](../14/23.md). Alternate translation: “I will reveal to him what I am like” (3) Jesus will both reveal himself to his disciples after his resurrection and reveal his character to everyone who loves and obeys him. Alternate translation: “I will reveal myself to him after I live again and will reveal what I am like” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:22	r22b		rc://*/ta/man/translate/translate-names	Ἰούδας, οὐχ ὁ Ἰσκαριώτης	1	Here, **Judas** is the name of a man who was another disciple of Jesus. He was not the other disciple named **Judas** who was from the village of Kerioth and betrayed Jesus. (See: [[rc://*/ta/man/translate/translate-names]])
 14:22	qet7		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 14:22	a7aa		rc://*/ta/man/translate/figs-explicit	τί γέγονεν, ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν	1	**Judas** uses the expression **what has happened** to express his confusion about what Jesus said in the previous verse. The Jewish people were expecting the Messiah to come and reveal himself to the whole **world**, but Jesus said he would only show himself to his disciples. Therefore, **Judas** thinks something has caused Jesus to act differently than he had expected. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “what is causing you to only show yourself to us” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1947,7 +1947,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 14:24	az71		rc://*/ta/man/translate/figs-explicit	τοῦ πέμψαντός με Πατρός	1	Here this phrase refers to God. See how you translated this phrase3 in [5:23](../05/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:24	jhdc		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ & Πατρός	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 14:26	lbgf		rc://*/ta/man/translate/figs-infostructure	ὁ δὲ Παράκλητος, τὸ Πνεῦμα τὸ Ἅγιον, ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν.	1	If it would be more natural in your language, you could change the order of the phrases in this verse. Alternate translation: “Now the Helper will teach you everything, and he will remind you of everything that I said to you. He is the Holy Spirit, whom the Father will send in my name.” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-14:26	n7ez			ὁ & Παράκλητος	1	See how you translated **the Helper** in [verse 16](../14/16.md).
+14:26	n7ez			ὁ & Παράκλητος	1	See how you translated **the Helper** in [14:16](../14/16.md).
 14:26	hk8n		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατὴρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 14:26	jjhy		rc://*/ta/man/translate/figs-idiom	ἐν τῷ ὀνόματί μου	1	Here, **in my name** could mean: (1) as the representative of Jesus or in place of Jesus. Alternate translation: “as my representative” or “in place of me” (2) with the authority of Jesus. Alternate translation: “with my authority” (See: [[rc://*/ta/man/translate/figs-idiom]])
 14:26	ig83		rc://*/ta/man/translate/figs-hyperbole	πάντα	1	Here, **everything** is an exaggeration that Jesus uses for emphasis. He means that the **Holy Spirit** would teach the disciples all that they needed to know about what he had taught them. If this would confuse your readers, you could express the plain meaning. Alternate translation: “everything that you need to know about what I have said” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
@@ -1955,8 +1955,8 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 14:27	fb4o		rc://*/ta/man/translate/figs-metaphor	εἰρήνην ἀφίημι ὑμῖν	1	Jesus speaks of **peace** as if it were an object that he could **leave** with someone. If this would confuse your readers, you could use a different expression. Alternate translation: “You will feel peace after I leave” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:27	jve8		rc://*/ta/man/translate/figs-ellipsis	οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν	1	Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous sentence. Alternate translation: “I do not give to you peace as the world gives peace” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 14:27	i7gm		rc://*/ta/man/translate/figs-explicit	οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν	1	Here, **as the world gives** could mean: (1) the manner in which **the world gives** **peace**. Alternate translation: “I do not give to you in the manner that the world gives” (2) the type of **peace** that **the world gives**. Alternate translation: “I do not give to you the kind of peace that the world gives” (See: [[rc://*/ta/man/translate/figs-explicit]])
-14:27	nx8a		rc://*/ta/man/translate/figs-metonymy	κόσμος	1	See how you translated the **world** in [verse 17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-14:27	m6qq		rc://*/ta/man/translate/figs-metaphor	μὴ ταρασσέσθω ὑμῶν ἡ καρδία	1	See how you translated this clause in [verse 1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+14:27	nx8a		rc://*/ta/man/translate/figs-metonymy	κόσμος	1	See how you translated the **world** in [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+14:27	m6qq		rc://*/ta/man/translate/figs-metaphor	μὴ ταρασσέσθω ὑμῶν ἡ καρδία	1	See how you translated this clause in [14:1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:28	s8bx		rc://*/ta/man/translate/figs-quotesinquotes	ἐγὼ εἶπον ὑμῖν, ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said to you that I am going away, and I will come back to you” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
 14:28	ayiy		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ ἠγαπᾶτέ με, ἐχάρητε ἄν	1	Jesus is making a conditional statement that sounds hypothetical, but he knows that the condition is not true. Jesus knows that at this point his disciples don’t truly love him in the way that they should. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If you loved me, but you don’t, you would be glad, but your aren’t” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
 14:28	s3t3		rc://*/ta/man/translate/figs-explicit	πορεύομαι πρὸς τὸν Πατέρα	1	Here Jesus implies that he will return to his **Father**. Alternate translation: “I am going back to the Father” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1966,7 +1966,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 14:30	ah3s		rc://*/ta/man/translate/figs-explicit	ὁ τοῦ κόσμου ἄρχων	1	Here, **the ruler of this world** refers to Satan. See how you translated this phrase in [12:31](../12/31.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:30	ea6m		rc://*/ta/man/translate/figs-explicit	ἐν ἐμοὶ οὐκ ἔχει οὐδέν	1	Here, **has nothing in me** means that Satan has no control over Jesus and cannot make him do anything. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he is not able to control me” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:31	n3et		rc://*/ta/man/translate/grammar-connect-logic-goal	ἀλλ’ ἵνα γνῷ ὁ κόσμος, ὅτι ἀγαπῶ τὸν Πατέρα, καὶ καθὼς ἐνετείλατο μοι ὁ Πατὴρ, οὕτως ποιῶ	1	Here, **so that** introduces a purpose clause. The first event that is done to accomplish this purpose could be: (1) a phrase Jesus left out that can be supplied from the context of the previous verses. Alternate translation: “but the ruler of this world is coming so that the world might know that I love the Father, and just as the Father commanded me, thus I do” or “but these things will happen so that the world might know that I love the Father, and just as the Father commanded me, thus I do” (2) what is stated later in the sentence, in which case the order of the clauses must be changed. Alternate translation: “but just as the Father commanded me, thus I do so that the world might know that I love the Father” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
-14:31	jhq1		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [verse 17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+14:31	jhq1		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 14:31	r9ub		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα & ὁ Πατὴρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 15:intro	k9jd				0	# John 15 General Notes\n\n## Structure and Formatting\n\n1. Jesus says he is the vine (15:1–8)\n2. Jesus commands his disciples to love each other (15:9–17)\n3. Jesus promises that his disciples will be persecuted (15:18–16:4)\n\n## Special Concepts in this Chapter\n\n### Vine\n\nJesus used the vine as a metaphor for himself. The vine of the grape plant takes water and minerals from the ground and gives them to the leaves and grapes that are on the branches. Without the vine, the branches, grapes, and leaves die. He wanted his followers to know that unless they loved and obeyed him, they would be unable to do anything that pleased God. (See: [[rc://*/tw/dict/bible/other/vine]], [[rc://*/tw/dict/bible/other/grape]], and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Remain in me”\n\nJesus uses the word “remain” as a metaphor. He is speaking of a believer being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ. The Son is said to “remain” in believers. Many translators will find it impossible to represent these ideas in their languages in exactly the same way. In ([15:7](../15/07.md)), the UST expresses this idea of “my words remain in you” as “obey what I have taught you.” Translators may find it possible to use this translation as a model.
 15:1	aws2			Connecting Statement:	0	# Connecting Statement:\n\nThe part of the story from the previous chapter continues. Jesus continues to speak to his disciples either at the end of their evening meal or after they have finished that meal and are walking to Gethsemane. It is unclear whether or not they left immediately after Jesus said “Let us go from here,” at the end of the previous chapter ([John 14:31](../14/31.md)).
@@ -1982,14 +1982,14 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 15:3	ls0g		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον	1	Here, **word** refers to the message or teachings of Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the message” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 15:3	l5zz		rc://*/ta/man/translate/figs-you	ὑμεῖς & ὑμῖν	1	The words **You** and **you** in this verse are plural and refer to the disciples of Jesus. (See: [[rc://*/ta/man/translate/figs-you]])
 15:4	qvv9		rc://*/ta/man/translate/figs-explicit	μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν & ἐν ἐμοὶ μένητε	1	See how you translated a similar phrase in [6:56](../06/56.md). See also the discussion of **Remain in me** in the General Notes for this chapter. (See: [[rc://*/ta/man/translate/figs-explicit]])
-15:5	mw4t		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ἡ ἄμπελος; ὑμεῖς τὰ κλήματα	1	See how you translated **vine** in [verse 1](../15/01.md) and “branch” in [verse 2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+15:5	mw4t		rc://*/ta/man/translate/figs-metaphor	ἐγώ εἰμι ἡ ἄμπελος; ὑμεῖς τὰ κλήματα	1	See how you translated **vine** in [15:1](../15/01.md) and “branch” in [15:2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 15:5	r4di		rc://*/ta/man/translate/figs-explicit	ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ	1	See how you translated this similar expression in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
-15:5	hzh4		rc://*/ta/man/translate/figs-metaphor	οὗτος φέρει καρπὸν πολύν	1	See how you translated **bears fruit** in [verse 2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+15:5	hzh4		rc://*/ta/man/translate/figs-metaphor	οὗτος φέρει καρπὸν πολύν	1	See how you translated **bears fruit** in [15:2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 15:5	b1qd		rc://*/ta/man/translate/figs-explicit	ποιεῖν οὐδέν	1	Here Jesus uses **do nothing** to refer to doing **nothing** that pleases God. It does not refer to doing **nothing** at all. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “do nothing that pleases God” or “do nothing acceptable to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:6	fgnm			ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, καὶ καίεται	1	In the middle of this verse, Jesus changes from referring to the **branch** in a singular form to a plural form. If this change would be confusing in your language, you could change the singular forms into plural forms. Alternate translation: “If people do not remain in me, they are thrown outside like branches and are dried up, and they gather them into the fire, and they are burned up”
 15:6	d5mt		rc://*/ta/man/translate/figs-explicit	μένῃ ἐν ἐμοί	1	See how you translated **remain in me** in the previous two verses. (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:6	h6cu		rc://*/ta/man/translate/figs-activepassive	ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the farmer throws him outside like a branch, and he dries up” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-15:6	k1tm		rc://*/ta/man/translate/figs-metaphor	τὸ κλῆμα	1	Jesus uses **branch** to refer to someone who claims to be Jesus’ disciple, but is not. See how you translated the similar use of **branch** in [verse 2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+15:6	k1tm		rc://*/ta/man/translate/figs-metaphor	τὸ κλῆμα	1	Jesus uses **branch** to refer to someone who claims to be Jesus’ disciple, but is not. See how you translated the similar use of **branch** in [15:2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 15:6	ura6		rc://*/ta/man/translate/writing-pronouns	καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, καὶ καίεται	1	The first **they** in this verse refers to an indefinite subject, but the second **they** refers to the object. If this would be confusing in your language, you could translate them differently. Alternate translation: “and some helpers gather them and throw them into the fire, and they are burned up” or “and someone gathers them and throws them into the fire, and those branches are burned up” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 15:6	e789		rc://*/ta/man/translate/figs-activepassive	καίεται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the fire burns them up” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 15:7	knr4		rc://*/ta/man/translate/figs-explicit	μείνητε ἐν ἐμοὶ	1	See how you translated **remain in me** in the previous three verses. (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1999,7 +1999,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 15:8	pq2t		rc://*/ta/man/translate/figs-pastforfuture	ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ μου	1	Jesus is using the past tense in order to refer to something that will happen in the future. He is doing this to show that the event will certainly happen. If this is confusing in your language, you could use the future tense. Alternate translation: “My Father will be glorified in this” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 15:8	yq67		rc://*/ta/man/translate/figs-activepassive	ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ μου	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “You have glorifed my Father in this” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 15:8	z1ww		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατήρ μου	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
-15:8	wpa6		rc://*/ta/man/translate/figs-metaphor	καρπὸν πολὺν φέρητε	1	See how you translated a similar expression in [verse 5](../15/05.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+15:8	wpa6		rc://*/ta/man/translate/figs-metaphor	καρπὸν πολὺν φέρητε	1	See how you translated a similar expression in [15:5](../15/05.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 15:8	vtg5			γένησθε ἐμοὶ μαθηταί	1	Alternate translation: “show that you are my disciples” or “demonstrate that you are my disciples”
 15:9	nf5v		rc://*/ta/man/translate/guidelines-sonofgodprinciples	ὁ Πατήρ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 15:9	d32z		rc://*/ta/man/translate/figs-metaphor	μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ	1	Jesus uses **Remain in** to refer to continuing in a certain state. Jesus is commanding his disciples to continue being in a close and loving relationship with him by obeying his commands. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Continue having a loving relationship with me” or “Live in a way that enables you to continue experiencing my love” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2057,7 +2057,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 16:2	xueq		rc://*/ta/man/translate/grammar-connect-words-phrases	ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς	1	Here, **for** could indicate: (1) time, as in the UST. (2) an explanation of to what **an hour** refers. Alternate translation: “that everyone who kills you wants” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 16:3	k4r6		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 16:4	b8z1		rc://*/ta/man/translate/figs-explicit	ταῦτα λελάληκα ὑμῖν	1	Here, **these things** refers to what Jesus has just said in [16:2–3](../16/02.md) regarding what the Jews will do to his disciples. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “I have told you that the Jews will persecute you” (See: [[rc://*/ta/man/translate/figs-explicit]])
-16:4	blb2		rc://*/ta/man/translate/figs-metonymy	ὅταν ἔλθῃ ἡ ὥρα αὐτῶν	1	See how you translated **hour** in [verse 2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+16:4	blb2		rc://*/ta/man/translate/figs-metonymy	ὅταν ἔλθῃ ἡ ὥρα αὐτῶν	1	See how you translated **hour** in [16:2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 16:4	dh5i		rc://*/ta/man/translate/figs-metonymy	ἐξ ἀρχῆς	1	See how you translated **beginning** in [15:27](../15/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 16:5	gbpt		rc://*/ta/man/translate/figs-explicit	τὸν πέμψαντά με	1	Here, **the one having sent me** refers to God. See how you translated this phrase in [4:34](../04/34.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:5	c542		rc://*/ta/man/translate/figs-explicit	καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ	1	Here Jesus uses **and** to emphasize his surprise that they are not asking him where he is going, as they had done previously in [13:36](../13/36.md) and [14:5](../14/05.md). Use a natural form in your language to express this emphasis. Alternate translation: “but none of you are even asking” or “but how is it that none of you asks” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2071,10 +2071,10 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 16:8	im9o		rc://*/ta/man/translate/figs-abstractnouns	περὶ ἁμαρτίας, καὶ περὶ δικαιοσύνης, καὶ περὶ κρίσεως	1	If your language does not use abstract nouns for the ideas of **sin**, **righteousness**, and **judgment**, you could express the same ideas in other ways. Alternate translation: “about what is sinful and about what is righteous and about the fact that God will judge them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 16:8	gihm		rc://*/ta/man/translate/figs-explicit	περὶ δικαιοσύνης	1	Here, **righteousness** could refer to: (1) God’s **righteousness**, which **the world** does not have. Alternate translation: “about the righteousness that the world lacks” (2) the false **righteousness** in **the world**, such as the actions of the Pharisees, which people thought were **righteous**. Alternate translation: “about the world’s false righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:9	v4hk			περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμὲ	1	Alternate translation: “about their sinfulness, because they are guilty of sin by not believing in me”
-16:10	t4qe		rc://*/ta/man/translate/figs-explicit	περὶ δικαιοσύνης	1	See how you translated the phrase **about righteousness** in [verse 8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:10	t4qe		rc://*/ta/man/translate/figs-explicit	περὶ δικαιοσύνης	1	See how you translated the phrase **about righteousness** in [16:8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:10	r121		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 16:10	fmk5		rc://*/ta/man/translate/figs-explicit	οὐκέτι θεωρεῖτέ με	1	Jesus uses this phrase to imply that anyone who could **see** him saw true righteousness. If it would be more natural in your language, you could state this explicitly. Alternate translation: “you will no longer see my righteous example” (See: [[rc://*/ta/man/translate/figs-explicit]])
-16:11	l71y		rc://*/ta/man/translate/figs-explicit	περὶ & κρίσεως	1	See how you translated the phrase **about judgment** in [verse 8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:11	l71y		rc://*/ta/man/translate/figs-explicit	περὶ & κρίσεως	1	See how you translated the phrase **about judgment** in [16:8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:11	x2z1		rc://*/ta/man/translate/figs-explicit	ὁ ἄρχων τοῦ κόσμου τούτου	1	Here, **the ruler of this world** refers to Satan. See how you translated this in [12:31](../12/31.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:11	dp4r		rc://*/ta/man/translate/figs-activepassive	ὁ ἄρχων τοῦ κόσμου τούτου κέκριται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that God did it. Alternate translation: “God has judged the ruler of this world” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 16:11	llxw		rc://*/ta/man/translate/figs-pastforfuture	κέκριται	1	This could mean: (1) Satan has already been condemned to future judgment. Alternate translation: “has already been condemned” (2) Satan’s future judgment is so certain that Jesus uses the past tense. Alternate translation: “will be judged” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
@@ -2091,7 +2091,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 16:17	ujur		rc://*/ta/man/translate/figs-quotesinquotes	τί ἐστιν τοῦτο ὃ λέγει ἡμῖν, μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καί ὅτι ὑπάγω πρὸς τὸν Πατέρα	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “What is this that he says to us when he says that in a little while we will not see him, and again a little while and we will see him, and also says that it is because he goes to the Father” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
 16:17	s9x3		rc://*/ta/man/translate/figs-explicit	τί ἐστιν τοῦτο ὃ λέγει ἡμῖν	1	The disciples use this clause to indicate that they do not understand what Jesus has just said about his death that will happen soon. Use the most natural way in your language to express this confusion. Alternate translation: “What is he talking about when he says to us” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:17	zd1n			μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με	1	See how you translated the similar statement in the previous verse.
-16:17	w3kp			ὅτι ὑπάγω πρὸς τὸν Πατέρα	1	See how you translated this statement in [verse 10](../16/10.md).
+16:17	w3kp			ὅτι ὑπάγω πρὸς τὸν Πατέρα	1	See how you translated this statement in [16:10](../16/10.md).
 16:17	sz1v		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 16:18	mmdm			τὸ μικρόν	1	See how you translated this phrase in the previous verse.
 16:19	j7wv		rc://*/ta/man/translate/figs-rquestion	περὶ τούτου ζητεῖτε μετ’ ἀλλήλων, ὅτι εἶπον, μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με?	1	Jesus is using this question to get his disciples to focus on what he has just told them so that he can give an explanation. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are seeking among yourselves concerning this, that I said, ‘A little while and you do not see me, and again a little while and you will see me.’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -2123,10 +2123,10 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 16:28	wyz7		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Πατρὸς & τὸν Πατέρα	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 16:28	l3zb		rc://*/ta/man/translate/figs-metonymy	εἰς τὸν κόσμον & ἀφίημι τὸν κόσμον	1	Here, **world** refers to the earth on which people live. It does not refer to the people in the world or to the entire universe. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the earth … I am leaving the earth” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 16:29	sol1		rc://*/ta/man/translate/figs-pastforfuture	λέγουσιν	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-16:29	i23p		rc://*/ta/man/translate/figs-parables	παροιμίαν	1	See how you translated this word in [verse 25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-parables]])
+16:29	i23p		rc://*/ta/man/translate/figs-parables	παροιμίαν	1	See how you translated this word in [16:25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-parables]])
 16:30	u18y		rc://*/ta/man/translate/figs-explicit	οὐ χρείαν ἔχεις, ἵνα τίς σε ἐρωτᾷ	1	By saying that Jesus does not need anyone to ask him questions, his disciples are implying that Jesus already knows what people will ask him before they ask. Since he already knows what they will ask him, he does not need them to ask him. If this statement would confuse your readers, you could express the meaning explicitly. Alternate translation: “so, now you finally place your trust in me!” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:31	c8cu		rc://*/ta/man/translate/figs-rquestion	ἄρτι πιστεύετε?	1	This could mean: (1) Jesus is using a rhetorical question here to emphasize what he is saying. Alternate translation: “So, now you finally place your trust in me!” (2) Jesus is asking a question in order to express doubt that the disciples really believe in him, since he knows they will soon leave him. Alternate translation: “Do you really trust me now?” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-16:32	wbs6		rc://*/ta/man/translate/figs-metonymy	ἔρχεται ὥρα	1	See how you translated this phrase in [verse 25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+16:32	wbs6		rc://*/ta/man/translate/figs-metonymy	ἔρχεται ὥρα	1	See how you translated this phrase in [16:25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 16:32	fbet		rc://*/ta/man/translate/figs-pastforfuture	καὶ ἐλήλυθεν	1	Here Jesus uses **has come** in the past tense to refer to something that will happen in the very near future. If this use of **has come** might confuse your readers, you could express the meaning explicitly. Alternate translation: “and will come right away” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 16:32	yza2		rc://*/ta/man/translate/figs-activepassive	σκορπισθῆτε	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “others will scatter you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 16:32	zjnx			εἰς τὰ ἴδια	1	Alternate translation: “each of you to his own place” or “every one of you to his own place”
@@ -2166,7 +2166,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 17:11	bk2h		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν	1	Here Jesus uses **world** to refer to both being on the earth and being among the people in the **world** who oppose God. If this use of **world** would be confusing in your language, you could express the meaning plainly. Alternate translation: “in this world with people who oppose you, but they are in this hostile world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:11	kp1d		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πάτερ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 17:11	dvel		rc://*/ta/man/translate/figs-imperative	τήρησον	1	Here, **keep** is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “please keep” (See: [[rc://*/ta/man/translate/figs-imperative]])
-17:11	yq9z		rc://*/ta/man/translate/figs-metonymy	τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου	1	Here, **name** could refer to: (1) God’s power. Alternate translation: “keep them by your power” (2) God himself, as in [verse 6](../17/06.md). In this case, Jesus would be requesting that God keep his disciples united with God. Alternate translation: “keep them in unity with you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:11	yq9z		rc://*/ta/man/translate/figs-metonymy	τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου	1	Here, **name** could refer to: (1) God’s power. Alternate translation: “keep them by your power” (2) God himself, as in [17:6](../17/06.md). In this case, Jesus would be requesting that God keep his disciples united with God. Alternate translation: “keep them in unity with you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:12	s5kw		rc://*/ta/man/translate/figs-metonymy	ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου	1	See how you translated a similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:12	a4s8		rc://*/ta/man/translate/figs-metaphor	οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας	1	Here Jesus uses **perished** and **destruction** to refer to spiritual death, which is eternal punishment in hell that occurs after physical death. If this use of these words might confuse your readers, you could express the meaning plainly. Alternate translation: “not one of them died spiritually, except for the son of spiritual death” or “not one of them experienced spiritual death, except for the son of spiritual death” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 17:12	buiv		rc://*/ta/man/translate/figs-pastforfuture	οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας	1	Jesus uses the past tense **perished** to refer to eternal punishment as if it had already happened, even though **the son of destruction** had not yet **perished**. If this use of the past tense might confuse your readers, you could use the future tense. Alternate translation: “not one of them will perish, except for the son of destruction” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
@@ -2174,17 +2174,17 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 17:12	dkpa		rc://*/ta/man/translate/figs-idiom	ὁ υἱὸς τῆς ἀπωλείας	1	Here, **son of** is an idiom used to describe what a person is like. The defining characteristic of Judas was that he would be destroyed because he betrayed Jesus. If this use of **son of** might confuse your readers, you could express the meaning plainly. Alternate translation: “the one characterized by destruction” (See: [[rc://*/ta/man/translate/figs-idiom]])
 17:12	dh0a		rc://*/ta/man/translate/figs-abstractnouns	ὁ υἱὸς τῆς ἀπωλείας	1	If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “the son that must be destroyed” or “the son whom you will destroy”(See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 17:12	blz4		rc://*/ta/man/translate/figs-activepassive	ἵνα ἡ Γραφὴ πληρωθῇ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that he would fulfill the scripture” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-17:13	p71q		rc://*/ta/man/translate/figs-metonymy	τῷ κόσμῳ	1	See how you translated **the world** in [verse 11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:13	p71q		rc://*/ta/man/translate/figs-metonymy	τῷ κόσμῳ	1	See how you translated **the world** in [17:11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:13	jp4v		rc://*/ta/man/translate/figs-activepassive	ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν, πεπληρωμένην ἐν ἑαυτοῖς	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that I might give them my full joy” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-17:14	bc1y		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον σου	1	See how you translated **your word** in [verse 6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:14	bc1y		rc://*/ta/man/translate/figs-metonymy	τὸν λόγον σου	1	See how you translated **your word** in [17:6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:14	qf43		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος & ἐκ τοῦ κόσμου & ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου	1	Here, **the world** refers to the people in **the world** who oppose God. If this use of **the world** might confuse your readers, you could express the meaning plainly. Alternate translation: “the people who oppose you … from those who oppose you … I am not from them” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:14	wz9e		rc://*/ta/man/translate/figs-explicit	οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου	1	The phrase **from the world** could refer to: (1) the place where the subject belongs. Alternate translation: “they do not belong to the world, just as I do not belong to the world” (2) the origin of the subject. Alternate translation: “they did not come from the world, just as I did not come from the world” (See: [[rc://*/ta/man/translate/figs-explicit]])
-17:15	hg22		rc://*/ta/man/translate/figs-metonymy	τοῦ κόσμου	1	Here Jesus uses **world** to refer to both being on the earth and being among the people in the **world** who oppose God. See how you translated this use of **world** in [verse 11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:15	hg22		rc://*/ta/man/translate/figs-metonymy	τοῦ κόσμου	1	Here Jesus uses **world** to refer to both being on the earth and being among the people in the **world** who oppose God. See how you translated this use of **world** in [17:11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:15	s3vp		rc://*/ta/man/translate/figs-explicit	τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ	1	Here, **the evil one** refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “you would keep them from Satan, the evil one” (See: [[rc://*/ta/man/translate/figs-explicit]])
-17:16	pw1m		rc://*/ta/man/translate/figs-explicit	ἐκ τοῦ κόσμου οὐκ εἰσὶν, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου	1	See how you translated **from the world** in [verse 14](../17/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+17:16	pw1m		rc://*/ta/man/translate/figs-explicit	ἐκ τοῦ κόσμου οὐκ εἰσὶν, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου	1	See how you translated **from the world** in [17:14](../17/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 17:17	qtld		rc://*/ta/man/translate/figs-imperative	ἁγίασον	1	**Sanctify** is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please sanctify” (See: [[rc://*/ta/man/translate/figs-imperative]])
 17:17	y53e		rc://*/ta/man/translate/figs-explicit	ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ	1	The phrase **by the truth** could refer to: (1) the means by which Jesus’ disciples would be sanctified. Alternate translation: “Sanctify them by means of the truth” (2) the realm in which Jesus’ disciples would be sanctified. Alternate translation: “Sanctify them in the truth” (3) both the means and realm of the disciples’ sanctification. See the discussion of John’s use of double meaning in Part 3 of the Introduction to this book. Alternate translation: “Sanctify them by means of and in the truth” (See: [[rc://*/ta/man/translate/figs-explicit]])
-17:17	y5qx		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος ὁ σὸς	1	See how you translated **your word** in [verse 6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:17	y5qx		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος ὁ σὸς	1	See how you translated **your word** in [17:6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:18	bh1a		rc://*/ta/man/translate/figs-metonymy	εἰς τὸν κόσμον	-1	Here, **the world** refers to the people who live in the world. See how you translated **the world** in [1:29](../01/29.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:19	zam3		rc://*/ta/man/translate/figs-explicit	ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν	1	Jesus uses the phrases **for their sakes** and **sanctified** together to refer to his sacrificial death on the cross. If this clause might confuse your readers, you could express the meaning explicitly. Alternate translation: “for their sakes I have sanctified myself to die as a sacrifice” (See: [[rc://*/ta/man/translate/figs-explicit]])
 17:19	z4z8		rc://*/ta/man/translate/figs-activepassive	ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that they may also sanctify themselves in truth” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -2199,7 +2199,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 17:23	yznz		rc://*/ta/man/translate/figs-explicit	ἐγὼ ἐν αὐτοῖς	1	This verse explains the statement “they would be one, just as we are one,” which is in the previous verse. If it would be more natural in your language, you could state this explicitly. Alternate translation: “I mean that I am in them” (See: [[rc://*/ta/man/translate/figs-explicit]])
 17:23	fld5		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα ὦσιν τετελειωμένοι εἰς ἕν	1	Here, **so that** indicates that this is the second purpose for Jesus giving the glory he received from God to those who believe in him, which he stated in the previous verse. If this use of **so that** might confuse your readers, you could state this explicitly by repeating the idea from the previous verse and starting a new sentence. Alternate translation: “I have given them your glory so that they may be completely united” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 17:23	spot		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας	1	Here, **so that** could refer to: (1) the purpose for those who believe in Jesus being **complete as one**. Alternate translation: “for the purpose of the world knowing that you send me” (2) a third purpose for Jesus giving the glory he received from God to those who believe in him. This interpretation would require making a new sentence. Alternate translation: “I have also given them your glory so that the world may know that you sent me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
-17:23	s7ph		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [verse 21](../17/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:23	s7ph		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος	1	See how you translated **the world** in [17:21](../17/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:23	mm2f		rc://*/ta/man/translate/figs-explicit	ἠγάπησας αὐτοὺς	1	Here, **them** refers to those who believe in Jesus, just like **them** does at the beginning of the verse. These believers are also the main subject of Jesus’ prayer in [verses 20–26](../17/20.md). If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “you loved those who believe in me” (See: [[rc://*/ta/man/translate/figs-explicit]])
 17:24	da83		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πάτερ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 17:24	pd24		rc://*/ta/man/translate/figs-pastforfuture	ὅπου εἰμὶ ἐγὼ	1	Here Jesus uses **am** in the present tense to refer to something that will happen in the near future. If this is confusing in your language, you could use the future tense. Alternate translation: “where I will soon be” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
@@ -2208,7 +2208,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 17:24	hz83		rc://*/ta/man/translate/figs-metonymy	κόσμου	1	Here, **world** refers to the universe that God created. It does not refer only to the people in the world or only to the earth. Alternate translation: “the whole universe” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:25	ur9j		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Πάτερ	1	**Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 17:25	xpf5		rc://*/ta/man/translate/figs-metonymy	ὁ κόσμος σε οὐκ ἔγνω	1	Here, **the world** refers to the people in **the world** who are opposed to God. Alternate translation: “those who are against you did not know you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-17:26	xpi3		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά	1	Here, **name** refers to God himself. See how you translated this word in [verse 6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+17:26	xpi3		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά	1	Here, **name** refers to God himself. See how you translated this word in [17:6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 17:26	gk2j		rc://*/ta/man/translate/figs-metaphor	ἡ ἀγάπη ἣν ἠγάπησάς με, ἐν αὐτοῖς ᾖ	1	Here Jesus speaks of God’s **love** as if it were an object that could be inside a person. If this use of **love** might confuse your readers, you could express the meaning plainly. Alternate translation: “they may love others in the same way that you have loved me” or “the love with which you have loved me may be experienced by them” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 17:26	ilzj		rc://*/ta/man/translate/figs-idiom	κἀγὼ ἐν αὐτοῖς	1	Here, Jesus uses the word **in** to express the close personal relationship between himself and those who believe in him. See how you translated a similar phrase in [10:38](../10/38.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 18:intro	ltl2				0	# John 18 General Notes\n\n## Structure and Formatting\n\n1. Soldiers and guards arrest Jesus (18:1–11)\n2. The priests question Jesus, and Peter denies Jesus (18:12–27)\n3. Pilate questions Jesus (18:28–40)\n\n## Special Concepts in this Chapter\n\n### “It is not lawful for us to put any man to death”\n\nThe Roman government did not allow the Jews to kill criminals, so the Jews needed to ask Pilate, the governor, to kill him ([18:31](../18/31.md)).\n\n### King of the Jews\n\nWhen Pilate asked if Jesus were the King of the Jews ([18:33](../18/33.md)), he was asking if Jesus were claiming to be a political leader like King Herod, whom the Romans allowed to rule Judea. When he asked the crowd if he should release the King of the Jews ([18:39](../18/39.md)), he is mocking the Jews, because the Romans and Jews hated each other. He was also mocking Jesus, because he did not think that Jesus was a king at all. (See: [[rc://*/ta/man/translate/figs-irony]])
@@ -2226,8 +2226,8 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 18:5	g4hx		rc://*/ta/man/translate/writing-background	ἵστήκει δὲ καὶ Ἰούδας, ὁ παραδιδοὺς αὐτὸν, μετ’ αὐτῶν	1	In this sentence John provides background information about Judas’ location when he was **betraying** Jesus. Use the natural form in your language for expressing background information. Alternate translation: “Now Judas was also there with them to betray Jesus” (See: [[rc://*/ta/man/translate/writing-background]])
 18:6	b8tl		rc://*/ta/man/translate/figs-ellipsis	ἐγώ εἰμι	1	See how you translated **I am** in the previous verse. (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 18:6	w38n		rc://*/ta/man/translate/figs-explicit	ἔπεσαν χαμαί	1	Here John implies that the men fell to the ground involuntarily because of Jesus’ power. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “fell to the ground because of Jesus’ power” (See: [[rc://*/ta/man/translate/figs-explicit]])
-18:7	uf85		rc://*/ta/man/translate/translate-names	Ἰησοῦν τὸν Ναζωραῖον	1	See how you translated **Jesus the Nazarene** in [verse 5](../18/05.md). (See: [[rc://*/ta/man/translate/translate-names]])
-18:8	xdp8		rc://*/ta/man/translate/figs-ellipsis	ἐγώ εἰμι	1	See how you translated **I am** in [verse 5](../18/05.md). (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+18:7	uf85		rc://*/ta/man/translate/translate-names	Ἰησοῦν τὸν Ναζωραῖον	1	See how you translated **Jesus the Nazarene** in [18:5](../18/05.md). (See: [[rc://*/ta/man/translate/translate-names]])
+18:8	xdp8		rc://*/ta/man/translate/figs-ellipsis	ἐγώ εἰμι	1	See how you translated **I am** in [18:5](../18/05.md). (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 18:9	l8as		rc://*/ta/man/translate/writing-background		0	In this verse John provides some background information about Jesus fulfilling Scripture. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 18:9	zpbq		rc://*/ta/man/translate/figs-activepassive	ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “This happened in order to fulfill the word that he had said” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 18:9	bjp9		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος ὃν εἶπεν	1	Here, **the word** refers to what Jesus said while praying to God the Father in [17:12](../17/12.md). If it would be helpful in your language, you could express this plainly. Alternate translation: “what he had said when he was praying to his Father” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -2241,12 +2241,12 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 18:12	i6bz		rc://*/ta/man/translate/figs-explicit	ἔδησαν αὐτὸν	1	The soldiers **tied** Jesus’ hands together in order to prevent him from escaping. If it would be more natural in your language, you could state this explicitly. Alternate translation: “tied his hands to prevent him from escaping” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:13	je4z		rc://*/ta/man/translate/figs-explicit	πρὸς Ἅνναν πρῶτον, ἦν γὰρ πενθερὸς τοῦ Καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου	1	Usually there would only have been one high priest, but at this time the Romans were appointing the high priests for Judea, and it caused a controversy. One Roman official had appointed **Annas**, but ten years later another official deposed him and caused **Caiaphas** to be **high priest** instead. However, the Jews still considered Annas to be **high priest**. It would probably be best to state the matter as simply as possible for your readers. Alternate translation: “first to the high priest Annas, for he was the father-in-law of Caiaphas, who was the other high priest that year” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:14	kzvh		rc://*/ta/man/translate/writing-background		0	In this verse John interrupts the main storyline in order to provide some background information about Caiaphas. This information helps the reader understand why they took Jesus to Caiaphas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
-18:14	xq5l		rc://*/ta/man/translate/figs-synecdoche	τοῖς Ἰουδαίοις	1	See how you translated **to the Jews** in [verse 12](../18/12.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
+18:14	xq5l		rc://*/ta/man/translate/figs-synecdoche	τοῖς Ἰουδαίοις	1	See how you translated **to the Jews** in [18:12](../18/12.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 18:14	fkx1			συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ	1	See how you translated the similar clause in [11:50](../11/50.md).
 18:14	uqs5		rc://*/ta/man/translate/figs-ellipsis	συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ	1	Caiaphas is leaving out a clause that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from his original statement in [11:50](../11/50.md). Alternate translation: “it would be better for one man to die on behalf of the people than to let the Romans kill all of the Jewish people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 18:15	xshi		rc://*/ta/man/translate/figs-explicit	ἠκολούθει & τῷ Ἰησοῦ & ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν	1	Here, **another disciple** and **that disciple** could refer to: (1) the apostle John, who wrote this Gospel. This interpretation would mean that these phrases would be similar to the phrase “the other disciple, whom Jesus loved” that occurs in ([20:2](../20/02.md)). Alternate translation: “I, another disciple, followed Jesus. Now I was known to the high priest, and I entered” (2) an unknown disciple. Alternate translation: “a certain disciple, followed Jesus. Now that other disciple was known to the high priest, and he entered” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:15	hch7		rc://*/ta/man/translate/figs-activepassive	ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Now the high priest knew that disciple” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-18:15	sr05		rc://*/ta/man/translate/figs-explicit	τῷ ἀρχιερεῖ & τοῦ ἀρχιερέως	1	In verses 15–23, **the high priest** refers to Annas, which is indicated in [verse 13](../18/13.md). It does not refer to Caiaphas. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the high priest Annas … of Annas” (See: [[rc://*/ta/man/translate/figs-explicit]])
+18:15	sr05		rc://*/ta/man/translate/figs-explicit	τῷ ἀρχιερεῖ & τοῦ ἀρχιερέως	1	In verses 15–23, **the high priest** refers to Annas, which is indicated in [18:13](../18/13.md). It does not refer to Caiaphas. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the high priest Annas … of Annas” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:16	o10j		rc://*/ta/man/translate/figs-explicit	ὁ μαθητὴς ὁ ἄλλος	1	See how you translated **the other disciple** in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:16	utf4		rc://*/ta/man/translate/figs-activepassive	ὅς ἦν γνωστὸς τοῦ ἀρχιερέως	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom the high priest knew” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 18:17	xw8d		rc://*/ta/man/translate/figs-pastforfuture	λέγει	-1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
@@ -2254,7 +2254,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 18:18	hbw6		rc://*/ta/man/translate/writing-background		0	In this verse John interrupts the main storyline in order to provide some background information about the people who were warming themselves around the fire. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]])
 18:18	g8xj		rc://*/ta/man/translate/figs-infostructure	ἵστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται, ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο	1	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Now because it was cold, the servants and the officers had made a charcoal fire and were standing there, warming themselves” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 18:18	bbe9		rc://*/ta/man/translate/figs-explicit	οἱ δοῦλοι	1	Here, **the servants** refers to the personal **servants** of the high priest. If it would be more natural in your language, you could state this explicitly. Alternate translation: “the servants of the high priest” (See: [[rc://*/ta/man/translate/figs-explicit]])
-18:19	e8h3		rc://*/ta/man/translate/figs-explicit	ὁ & ἀρχιερεὺς	1	According to [18:13](../18/13.md) the **high priest** here is Annas. He would later send Jesus to Caiaphas in [verse 24](../18/24.md). If this use of **high priest** might confuse your readers, you could state who the person is explicitly. Alternate translation: “Annas, the high priest” (See: [[rc://*/ta/man/translate/figs-explicit]])
+18:19	e8h3		rc://*/ta/man/translate/figs-explicit	ὁ & ἀρχιερεὺς	1	According to [18:13](../18/13.md) the **high priest** here is Annas. He would later send Jesus to Caiaphas in [18:24](../18/24.md). If this use of **high priest** might confuse your readers, you could state who the person is explicitly. Alternate translation: “Annas, the high priest” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:20	h2kj		rc://*/ta/man/translate/figs-metonymy	τῷ κόσμῳ	1	Here Jesus uses **the world** to refer to all of the people in the world. If this use of **world** would be confusing in your language, you could express the meaning plainly. Alternate translation: “to all people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 18:20	ltlp		rc://*/ta/man/translate/figs-hyperbole	ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ	1	Here, **to the world** is an exaggeration that Jesus uses to emphasize that he spoke publicly. If this would confuse your readers, you could use an equivalent expression from your language that shows emphasis. Alternate translation: “I have spoken openly to the people” or “I have spoken openly for everyone to hear” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 18:20	s4k6		rc://*/ta/man/translate/figs-genericnoun	ἐν συναγωγῇ	1	Jesus is speaking of synagogues in general, not of one particular **synagogue**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “in synagogues” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
@@ -2266,12 +2266,12 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 18:22	szv3		rc://*/ta/man/translate/figs-rquestion	οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ?	1	The officer is using a rhetorical question here to emphasize what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation, and communicate the emphasis in another way. Alternate translation: “You should not answer the high priest in this manner!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 18:23	d76y			μαρτύρησον περὶ τοῦ κακοῦ	1	Alternate translation: “tell me what I said that was wrong”
 18:23	r8dy		rc://*/ta/man/translate/figs-rquestion	εἰ δὲ καλῶς, τί με δέρεις?	1	**Jesus** is using the form of a question to add emphasis to what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “but if rightly, you should not strike me!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-18:24	mojw		rc://*/ta/man/translate/figs-explicit	ὁ Ἅννας & πρὸς Καϊάφαν τὸν ἀρχιερέα	1	For political reasons both **Annas** and **Caiaphas** were high priests at this time. See how you translated these names in [verse 13](../18/13.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+18:24	mojw		rc://*/ta/man/translate/figs-explicit	ὁ Ἅννας & πρὸς Καϊάφαν τὸν ἀρχιερέα	1	For political reasons both **Annas** and **Caiaphas** were high priests at this time. See how you translated these names in [18:13](../18/13.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:25	ki76		rc://*/ta/man/translate/grammar-connect-time-simultaneous	δὲ	1	**Now** here indicates that John is changing topics to return to the story about Peter in the high priest’s courtyard. [Verses 25–27](../18/25.md) describe what Peter was doing in the courtyard while the high priest was questioning Jesus. If this might confuse your readers, you can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “In the meantime,” or “While Jesus was being questioned,” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
 18:25	l2bj		rc://*/ta/man/translate/figs-rquestion	μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ?	1	Someone in the high priest’s courtyard is using a rhetorical question here to emphasize that he believes **Peter** is one of Jesus’ **disciples**. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are certainly also from the disciples of this man!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 18:26	oka8		rc://*/ta/man/translate/figs-rquestion	οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ’ αὐτοῦ?	1	One of the high priest’s **servants** is using a rhetorical question here to emphasize that he believes **Peter** is one of Jesus’ disciples. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I surely saw you in the garden with him!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 18:26	jfba		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-18:26	pj7v		rc://*/ta/man/translate/figs-explicit	τῷ κήπῳ	1	See how you translated **garden** in [verse 1](../18/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+18:26	pj7v		rc://*/ta/man/translate/figs-explicit	τῷ κήπῳ	1	See how you translated **garden** in [18:1](../18/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:27	msy6		rc://*/ta/man/translate/figs-explicit	πάλιν οὖν ἠρνήσατο Πέτρος	1	Here, **it** refers to **Peter** knowing and being with Jesus. If this use of **it** might confuse your readers, you could express the meaning explicitly. Alternate translation: “Peter then denied again that he knew Jesus or had been with him” (See: [[rc://*/ta/man/translate/figs-explicit]])
 18:27	jww8		rc://*/ta/man/translate/translate-unknown	ἀλέκτωρ	1	See how you translated **rooster** in [13:38](../13/38.md). (See: [[rc://*/ta/man/translate/translate-unknown]])
 18:28	a6e7				0	# General Information:\n\nHere John changes topics from describing what Peter was doing to describing what was happening to Jesus. In the next section, Jesus’ accusers bring him to Caiaphas to be questioned by him.
@@ -2329,11 +2329,11 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 19:4	zd8v		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	The pronoun **them** refers to the Jewish leaders who had brought Jesus to Pilate. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the Jewish authorities” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 19:4	c6v2		rc://*/ta/man/translate/figs-metaphor	αἰτίαν ἐν αὐτῷ οὐχ εὑρίσκω	1	See how you translated a similar clause in [18:38](../18/38.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 19:5	wyql		rc://*/ta/man/translate/figs-go	ἐξῆλθεν	1	Your language may state “came” rather than **went** in contexts such as this. Use whichever is more natural in your language. (See: [[rc://*/ta/man/translate/figs-go]])
-19:5	t9wn		rc://*/ta/man/translate/figs-explicit	τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον	1	See how you translated **crown**, **thorns**, and **purple garment** in [verse 2](../19/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+19:5	t9wn		rc://*/ta/man/translate/figs-explicit	τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον	1	See how you translated **crown**, **thorns**, and **purple garment** in [19:2](../19/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:5	i2ay		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 19:6	pgs5		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 19:6	ha6y		rc://*/ta/man/translate/writing-quotations	ἐκραύγασαν λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “they cried out and said” (See: [[rc://*/ta/man/translate/writing-quotations]])
-19:6	bzm0		rc://*/ta/man/translate/figs-metaphor	ἐγὼ & οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν	1	See how you translated a similar clause in [verse 4](../19/04.md) and [18:38](../18/38.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+19:6	bzm0		rc://*/ta/man/translate/figs-metaphor	ἐγὼ & οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν	1	See how you translated a similar clause in [19:4](../19/04.md) and [18:38](../18/38.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 19:7	x7bg		rc://*/ta/man/translate/figs-synecdoche	ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι	1	Here, **The Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../-01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 19:7	vr7p		rc://*/ta/man/translate/figs-idiom	Υἱὸν Θεοῦ ἑαυτὸν ἐποίησεν	1	Here, **made himself** is an idiom that refers to pretending to be something they think he is not. If this might confuse your readers, you could use plain language. Alternate translation: “he pretended to be the Son of God” (See: [[rc://*/ta/man/translate/figs-idiom]])
 19:7	xt93		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸν Θεοῦ	1	**Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -2353,7 +2353,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 19:12	r8va		rc://*/ta/man/translate/figs-explicit	τοῦτον	1	The Jewish leaders say **this one** as a disrespectful way to refer to Jesus and to avoid saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:12	p6j4		rc://*/ta/man/translate/writing-quotations	ἐκραύγασαν λέγοντες	1	Consider natural ways of introducing direct quotations in your language. Alternate translation: “cried out and said” (See: [[rc://*/ta/man/translate/writing-quotations]])
 19:12	g9xj			οὐκ εἶ φίλος τοῦ Καίσαρος	1	Alternate translation: “you do not support Caesar” or “you are opposing the emperor”
-19:12	bhl3		rc://*/ta/man/translate/figs-idiom	βασιλέα ἑαυτὸν ποιῶν	1	See how you translated a similar phrase in [verse 7](../19/07.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+19:12	bhl3		rc://*/ta/man/translate/figs-idiom	βασιλέα ἑαυτὸν ποιῶν	1	See how you translated a similar phrase in [19:7](../19/07.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 19:13	o54h		rc://*/ta/man/translate/figs-metonymy	τῶν λόγων τούτων	1	Here, **these words** refers to what the Jewish leaders had said in the previous verse. If it would be helpful in your language, you could express this plainly. Alternate translation: “what the Jewish leaders said to him” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 19:13	xr6b		rc://*/ta/man/translate/figs-explicit	ἤγαγεν ἔξω τὸν Ἰησοῦν	1	John implies that **Pilate**ordered his soldiers to bring Jesus out. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “commanded the soldiers to bring Jesus out” (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:13	il9r		rc://*/ta/man/translate/figs-explicit	ἐκάθισεν	1	Since a person would sit down to teach or make official statements, the phrase **sat down** here implies that Pilate was going to speak to the people about what he had decided to do with Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “he sat down to judge” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2422,7 +2422,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 19:30	vz56		rc://*/ta/man/translate/figs-idiom	παρέδωκεν τὸ πνεῦμα	1	This clause is an idiom that means “willingly die.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “he allowed himself to die” (See: [[rc://*/ta/man/translate/figs-idiom]])
 19:31	jtq9		rc://*/ta/man/translate/figs-infostructure	οἱ οὖν Ἰουδαῖοι, ἐπεὶ παρασκευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ Σαββάτῳ (ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ Σαββάτου), ἠρώτησαν τὸν Πειλᾶτον, ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη, καὶ ἀρθῶσιν	1	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Then, because it was the day of preparation, the Jews asked Pilate that the men’s legs would be broken and they would be taken away, so that the bodies would not remain on the cross during the Sabbath (for that Sabbath was an especially important day)” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 19:31	zuk9		rc://*/ta/man/translate/figs-synecdoche	οἱ & Ἰουδαῖοι	1	Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-19:31	c49h		rc://*/ta/man/translate/figs-explicit	παρασκευὴ	1	Here, **day of preparation** refers to the day when the Jewish people prepared for both the Passover festival and the Sabbath. See how you translated a similar phrase in [verse 14](../19/14.md). Alternate translation: “the day when the Jews prepared for both the Passover festival and the Sabbath” (See: [[rc://*/ta/man/translate/figs-explicit]])
+19:31	c49h		rc://*/ta/man/translate/figs-explicit	παρασκευὴ	1	Here, **day of preparation** refers to the day when the Jewish people prepared for both the Passover festival and the Sabbath. See how you translated a similar phrase in [19:14](../19/14.md). Alternate translation: “the day when the Jews prepared for both the Passover festival and the Sabbath” (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:31	h3j1		rc://*/ta/man/translate/figs-explicit	ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ Σαββάτῳ	1	According to Jewish religious law, dead bodies could not remain on crosses during the Sabbath. Therefore, the Jewish leaders wanted Pilate to order his soldiers to execute the three men on crosses and remove their bodies before the Sabbath began at sundown. If this clause might confuse your readers, you could express the meaning explicitly. Alternate translation: “so that the bodies would not remain on the cross during the Sabbath, which the Jewish law forbids” or “so that the bodies would not remain on the cross during the Sabbath and thereby violate Jewish law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:31	oeeb		rc://*/ta/man/translate/figs-genericnoun	ἐπὶ τοῦ σταυροῦ	1	John is speaking of the three crosses on which the men were hanging. He is not referring to one particular **cross**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “on the three crosses” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 19:31	rodw		rc://*/ta/man/translate/figs-explicit	ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ Σαββάτου	1	John notes that this **Sabbath** was **an especially important day** because it was the first day of the Passover celebration. If this statement would confuse your readers, express the meaning explicitly. Alternate translation: “for that Sabbath was especially important because it occurred during the Passover festival” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2459,7 +2459,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 19:41	bx6g		rc://*/ta/man/translate/figs-doublenegatives	οὐδέπω οὐδεὶς ἦν τεθειμένος	1	The phrase **no one had yet** translates two negative words in Greek. John uses them together to emphasize that the tomb had never been used. If your language can use two negatives together for emphasis without them cancelling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 19:42	nr4r		rc://*/ta/man/translate/figs-explicit	διὰ τὴν παρασκευὴν τῶν Ἰουδαίων	1	According to Jewish law, no one could work after sundown on **the day of preparation** because sundown marked the beginning of the Sabbath and Passover. This meant that they had to bury Jesus’ body quickly. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “because the Passover and Sabbath were about to begin that evening” (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:42	c70e		rc://*/ta/man/translate/figs-infostructure	ἐκεῖ & διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν	1	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “they laid Jesus there because of the day of preparation of the Jews and because the tomb was close by” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-19:42	jsyu		rc://*/ta/man/translate/figs-explicit	τὴν παρασκευὴν τῶν Ἰουδαίων	1	See how you translated a similar phrase in [verse 14](../19/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+19:42	jsyu		rc://*/ta/man/translate/figs-explicit	τὴν παρασκευὴν τῶν Ἰουδαίων	1	See how you translated a similar phrase in [19:14](../19/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 19:42	jtfz		rc://*/ta/man/translate/figs-euphemism	ἔθηκαν τὸν Ἰησοῦν	1	John is referring to putting Jesus’ dead body in a tomb as laying him down. This is a polite way of referring to something unpleasant, and it accurately describes the Jewish burial practice of laying a dead body on a table inside the tomb. See how you translated a similar expression in [11:34](../11/34.md). Alternate translation: “they entombed Jesus” (See: [[rc://*/ta/man/translate/figs-euphemism]])
 20:intro	nm1y				0	# John 20 General Notes\n\n## Structure and Formatting\n\n1. Mary Magdalene, Peter, and John go to Jesus’ tomb and find it empty (20:1–10)\n2. Mary Magdalene meets Jesus (20:11–18)\n3. Ten disciples meet Jesus (20:19–25)\n4. Thomas meets Jesus (20:26–29)\n5. John states the purpose for this Gospel (20:30–31)\n\n## Special Concepts in this Chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([20:1](../20/01.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could look inside or enter.\n\n### “Receive the Holy Spirit”\n\nIf your language uses the same word for “breath” and “spirit,” be sure that the reader understands that Jesus was performing a symbolic action by blowing air out of his mouth, and that Jesus was referring to the Holy Spirit, not his breath. (See: [[rc://*/ta/man/translate/translate-symaction]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Rabboni\n\nJohn used Greek letters to express the sound of this Aramaic word. Then he explained that the word means “Teacher.” You should also use the letters of your language to express the sounds of the Aramaic word.\n\n### Jesus’ resurrection body\n\nWe do not know what Jesus’ body looked like after he became alive again. His disciples knew he was Jesus because they could see his face and touch the places where the soldiers had put the nails through his hands and feet and pierced his side. However, he could also walk through solid walls and doors and sometimes people didn’t recognize him. It is best not to say more than what the ULT says about Jesus’ resurrection body.\n\n### Two angels in white\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels appeared in human forms. Two of the Gospel authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT rather than trying to make the passages all state the exact same thing. (See: [Matthew 28:1–2](../../mat/28/01.md) and [Mark 16:5](../../mrk/16/05.md) and [Luke 24:4](../../luk/24/04.md) and [John 20:12](../../jhn/20/12.md))
 20:1	a8vl		rc://*/ta/man/translate/figs-explicit	τῇ & μιᾷ τῶν σαββάτων	1	John uses **first** to imply the **first** day of the week. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “on the first day of the week” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2476,19 +2476,19 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 20:3	ci46		rc://*/ta/man/translate/figs-verbs	ἐξῆλθεν & ἤρχοντο	1	If you translated **the other disciple** in the previous verse with a third person form and your language marks the dual form, then the verbs **went out** and **went** would be in the dual form here. (See: [[rc://*/ta/man/translate/figs-verbs]])
 20:3	g0ky		rc://*/ta/man/translate/writing-pronouns	ἤρχοντο	1	If you translated **the other disciple** in the previous verse with a third person form and your language marks the dual form, then the pronoun **they** here would be in the dual form. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 20:3	jgzx		rc://*/ta/man/translate/figs-123person	ἤρχοντο	1	If you translated **the other disciple** in the previous verse with a first person singular form, then you will need to use the first person plural “we” here. Alternate translation: “we went” (See: [[rc://*/ta/man/translate/figs-123person]])
-20:4	c5kr		rc://*/ta/man/translate/figs-123person	ἔτρεχον & οἱ δύο ὁμοῦ, καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον	1	If you translated **the other disciple** with a first person form in [verse 2](../20/02.md), then you will need to use first person pronouns in this verse. Alternate translation: “we were running together, and I quickly ran ahead” (See: [[rc://*/ta/man/translate/figs-123person]])
-20:4	sc6u		rc://*/ta/man/translate/figs-explicit	ὁ ἄλλος μαθητὴς	1	See how you translated **the other disciple** in [verse 2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+20:4	c5kr		rc://*/ta/man/translate/figs-123person	ἔτρεχον & οἱ δύο ὁμοῦ, καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον	1	If you translated **the other disciple** with a first person form in [20:2](../20/02.md), then you will need to use first person pronouns in this verse. Alternate translation: “we were running together, and I quickly ran ahead” (See: [[rc://*/ta/man/translate/figs-123person]])
+20:4	sc6u		rc://*/ta/man/translate/figs-explicit	ὁ ἄλλος μαθητὴς	1	See how you translated **the other disciple** in [20:2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 20:5	jbbz		rc://*/ta/man/translate/figs-123person	βλέπει & οὐ μέντοι εἰσῆλθεν	1	If you translated **the other disciple** with a first person form in the previous verse, then you will need to use first person pronouns in this verse. Alternate translation: “I saw … but I did not enter” (See: [[rc://*/ta/man/translate/figs-123person]])
 20:5	wm6r		rc://*/ta/man/translate/figs-pastforfuture	βλέπει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 20:5	m9qn		rc://*/ta/man/translate/translate-unknown	ὀθόνια	1	Wrapping a dead body in strips of cloth was the burial custom in this culture. See the discussion of this in the General Notes for Chapter 19. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “the linen cloths in which they had wrapped Jesus’ body for burial” (See: [[rc://*/ta/man/translate/translate-unknown]])
 20:6	gw25		rc://*/ta/man/translate/figs-pastforfuture	ἔρχεται & θεωρεῖ	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-20:6	rjux		rc://*/ta/man/translate/figs-123person	αὐτῷ	1	If you translated **the other disciple** with a first person form in [verse 4](../20/04.md), then you will need to use the first person “me” here. (See: [[rc://*/ta/man/translate/figs-123person]])
+20:6	rjux		rc://*/ta/man/translate/figs-123person	αὐτῷ	1	If you translated **the other disciple** with a first person form in [20:4](../20/04.md), then you will need to use the first person “me” here. (See: [[rc://*/ta/man/translate/figs-123person]])
 20:6	ys3b		rc://*/ta/man/translate/translate-unknown	ὀθόνια	1	See how you translated **linen cloths** in the previous verse. (See: [[rc://*/ta/man/translate/translate-unknown]])
 20:7	qt5a		rc://*/ta/man/translate/figs-activepassive	τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the cloth that someone had put on his head” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 20:7	lw33		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	The pronoun **his** refers to Jesus, not to Peter or John. If this might confuse your readers, you could express the meaning explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 20:7	v9yg		rc://*/ta/man/translate/translate-unknown	ὀθονίων	1	See how you translated **linen cloths** in the previous verse. (See: [[rc://*/ta/man/translate/translate-unknown]])
 20:7	yc78		rc://*/ta/man/translate/figs-activepassive	ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “but someone had folded it up in one place by itself” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-20:8	vl84		rc://*/ta/man/translate/figs-explicit	ὁ ἄλλος μαθητὴς	1	See how you translated **the other disciple** in [verse 2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+20:8	vl84		rc://*/ta/man/translate/figs-explicit	ὁ ἄλλος μαθητὴς	1	See how you translated **the other disciple** in [20:2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 20:8	b7h5		rc://*/ta/man/translate/figs-123person	εἰσῆλθεν & καὶ εἶδεν καὶ ἐπίστευσεν	1	If you translated **the other disciple** with a first person form in this verse, then you will need to use the first person throughout this verse. Alternate translation: “went in, and I saw and believed” (See: [[rc://*/ta/man/translate/figs-123person]])
 20:8	ww3z		rc://*/ta/man/translate/figs-ellipsis	εἶδεν	1	John is leaving out some of the words that this phrase would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he saw the linen cloths where Jesus’ body had lain” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 20:8	eydm		rc://*/ta/man/translate/figs-ellipsis	ἐπίστευσεν	1	John is leaving out some of the words that this phrase would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he believed that Jesus had risen from the dead” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
@@ -2520,7 +2520,7 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 20:18	unzu		rc://*/ta/man/translate/figs-pastforfuture	ἔρχεται	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 20:18	m6xn		rc://*/ta/man/translate/figs-go	ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ	1	Your language may state “goes” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “Mary Magdalene goes” (See: [[rc://*/ta/man/translate/figs-go]])
 20:18	zf17		rc://*/ta/man/translate/figs-ellipsis	ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ	1	John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Mary Magdalene comes to where the disciples were staying” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-20:19	qj6n		rc://*/ta/man/translate/figs-explicit	τῇ μιᾷ σαββάτων	1	See how you translated **the first of the week** in [verse 1](../20/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+20:19	qj6n		rc://*/ta/man/translate/figs-explicit	τῇ μιᾷ σαββάτων	1	See how you translated **the first of the week** in [20:1](../20/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 20:19	hh2g		rc://*/ta/man/translate/translate-ordinal	τῇ μιᾷ σαββάτων	1	Here John is actually using a cardinal number, “one,” to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” (See: [[rc://*/ta/man/translate/translate-ordinal]])
 20:19	e7cb		rc://*/ta/man/translate/figs-activepassive	τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the disciples having closed the doors of where they were” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 20:19	g8bu		rc://*/ta/man/translate/figs-possession	διὰ τὸν φόβον τῶν Ἰουδαίων	1	See how you translated this phrase in [19:38](../19/38.md). (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -2547,8 +2547,8 @@ front:intro	t6za				0	# Introduction to the Gospel of John\n\n## Part 1: General
 20:25	xasr		rc://*/ta/man/translate/figs-metonymy	εἰς τὴν πλευρὰν αὐτοῦ	1	See how you translated **his side** in [verse 20](../20/20md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 20:25	iqn0		rc://*/ta/man/translate/figs-ellipsis	οὐ μὴ πιστεύσω	1	Thomas is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “I will certainly not believe that Jesus has become alive again” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 20:26	vzm5		rc://*/ta/man/translate/figs-pastforfuture	ἔρχεται	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
-20:26	r3iz		rc://*/ta/man/translate/figs-activepassive	τῶν θυρῶν κεκλεισμένων	1	See how you translated this phrase in [verse 19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
-20:26	m5tl		rc://*/ta/man/translate/figs-idiom	εἰρήνη ὑμῖν	1	See how you translated **Peace to you** in [verse 19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+20:26	r3iz		rc://*/ta/man/translate/figs-activepassive	τῶν θυρῶν κεκλεισμένων	1	See how you translated this phrase in [20:19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
+20:26	m5tl		rc://*/ta/man/translate/figs-idiom	εἰρήνη ὑμῖν	1	See how you translated **Peace to you** in [20:19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 20:27	j85h		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 20:27	xgwl		rc://*/ta/man/translate/figs-explicit	ὧδε	1	Jesus uses **here** to refer to the places on his **hands** where there were holes. These holes in Jesus’ **hands** were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could state this explicitly. Alternate translation: “in these holes” (See: [[rc://*/ta/man/translate/figs-explicit]])
 20:27	ai73		rc://*/ta/man/translate/figs-metonymy	τὰς χεῖράς μου	1	Jesus uses **my hands** to refer to the holes in Jesus’ **hands** that were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the nail marks in my hands” (See: [[rc://*/ta/man/translate/figs-metonymy]])

tn_JON.tsv

@@ -54,7 +54,7 @@ front:intro	hk4p				0	# Introduction to Jonah\n\n## Part 1: General Introduction
 1:11	dji8		rc://*/ta/man/translate/grammar-connect-logic-result	הַ⁠יָּ֖ם הוֹלֵ֥ךְ וְ⁠סֹעֵֽר	1	This was the reason that the men asked Jonah what they should do. If it is more clear in your language to put the reason first, this can be stated at the beginning of verse 11, connecting to the result with a word like “so” or “therefore.” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:12	h982			כִּ֚י יוֹדֵ֣עַ אָ֔נִי כִּ֣י בְ⁠שֶׁ⁠לִּ֔⁠י הַ⁠סַּ֧עַר הַ⁠גָּד֛וֹל הַ⁠זֶּ֖ה עֲלֵי⁠כֶֽם	1	Alternate translation: “because I know that this huge storm is my fault”
 1:13	lcd3		rc://*/ta/man/translate/figs-explicit	וַ⁠יַּחְתְּר֣וּ הָ⁠אֲנָשִׁ֗ים לְ⁠הָשִׁ֛יב אֶל־הַ⁠יַּבָּשָׁ֖ה	1	The men did not want to throw Jonah into the sea, so they did not do as Jonah suggested. This information can be made explicit. (See: [[rc://*/ta/man/translate/figs-explicit]])
-1:13	m3iq			הַ⁠יָּ֔ם הוֹלֵ֥ךְ וְ⁠סֹעֵ֖ר	1	“the storm became worse, and the waves became bigger” See how you translated this idiom in [verse 11](../01/11.md).
+1:13	m3iq			הַ⁠יָּ֔ם הוֹלֵ֥ךְ וְ⁠סֹעֵ֖ר	1	“the storm became worse, and the waves became bigger” See how you translated this idiom in [1:11](../01/11.md).
 1:14	ap77			וַ⁠יִּקְרְא֨וּ	1	Alternate translation: “because of that they called out” or “because the sea became more violent they called loudly”
 1:14	q2xq			וַ⁠יִּקְרְא֨וּ אֶל־יְהוָ֜ה	1	Alternate translation: “therefore the men prayed loudly to Yahweh”
 1:14	jdr3		rc://*/ta/man/translate/figs-exclamations	אָנָּ֤ה	1	In this context, the word **Ah!** shows intense desperation. Represent this emotion in the most natural way for your language. (See: [[rc://*/ta/man/translate/figs-exclamations]])

tn_OBA.tsv

@@ -59,7 +59,7 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:8	g6se		rc://*/ta/man/translate/figs-parallelism	חֲכָמִים֙ מֵֽ⁠אֱד֔וֹם וּ⁠תְבוּנָ֖ה מֵ⁠הַ֥ר עֵשָֽׂו	1	In this poetic style, the same meaning is expressed twice but in different words in order to emphasize what is being said. Here, **wise men** and **understanding** both refer to people who are wise, and **Edom** and **the mountain of Esau** are both ways of referring to the country of Edom. If this is confusing in your language, you can say this only once, or emphasize the meaning in another way. Alternate translation: “all people who are wise from the country of Edom” (See: [[rc://*/ta/man/translate/figs-parallelism]])
 1:8	jd23		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠תְבוּנָ֖ה	1	If your language does not use an abstract noun for the idea behind the word **understanding**, you can express the same idea with a verbal form. Alternate translation: “and people who know what to do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:8	z8tf		rc://*/ta/man/translate/figs-synecdoche	מֵ⁠הַ֥ר עֵשָֽׂו	1	Yahweh is referring to the whole territory of Edom by using the name of one prominent part of it. The **mountain of Esau** may be the one now called Mount Bozrah. Alternate translation: “from the land of Edom” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
-1:8	gn3t		rc://*/ta/man/translate/translate-names	עֵשָֽׂו	1	This is the name of the man who was the ancestor of the people of Edom. See how you translated this in [verse 6](../01/06.md). (See: [[rc://*/ta/man/translate/translate-names]])
+1:8	gn3t		rc://*/ta/man/translate/translate-names	עֵשָֽׂו	1	This is the name of the man who was the ancestor of the people of Edom. See how you translated this in [1:6](../01/06.md). (See: [[rc://*/ta/man/translate/translate-names]])
 1:9	jd25		rc://*/ta/man/translate/figs-synecdoche	וְ⁠חַתּ֥וּ גִבּוֹרֶ֖י⁠ךָ תֵּימָ֑ן	1	Yahweh continues speaking to the people of Edom, but now he addresses them as **Teman**, which was the name of the region around their capital city. This part of Edom is now being used to represent the whole people. Alternate translation: “People of Edom, your strong soldiers will become terrified” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 1:9	qvg3		rc://*/ta/man/translate/translate-names	תֵּימָ֑ן	1	Teman is the name of a region in the land of Edom. Yahweh is referring to the whole territory of Edom by the name of one part of it. Alternate translation: “O people of Edom” (See: [[rc://*/ta/man/translate/translate-names]])
 1:9	ljv4		rc://*/ta/man/translate/grammar-connect-logic-goal	לְמַ֧עַן	1	There is a cause-and-effect relationship here. Yahweh says in v. 8 that he will destroy the wise men in Edom, and here in v. 9 that the mighty men of Edom will be “dismayed” (that is, they will give up trying to fight). The people of Edom trusted in these two groups to protect them. So as a result of Yahweh destroying these two groups, no others in Edom will escape the invading armies, either. Alternate translation: “with the result that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
@@ -75,11 +75,11 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:10	f8g6		rc://*/ta/man/translate/figs-idiom	תְּכַסְּ⁠ךָ֣ בוּשָׁ֑ה	1	To be **covered** with something is an idiom for fully experiencing it. Alternate translation: “you will be completely ashamed” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:10	a113		rc://*/ta/man/translate/figs-activepassive	וְ⁠נִכְרַ֖תָּ	1	If it would be helpful in your language, you could use an active form of the verb. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:10	jd43		rc://*/ta/man/translate/figs-explicit	וְ⁠נִכְרַ֖תָּ	1	You can specify who will do the action. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-explicit]])
-1:10	jd45		rc://*/ta/man/translate/figs-idiom	וְ⁠נִכְרַ֖תָּ	1	As in [verse 5](../01/05.md), **cut off** is an idiom for being destroyed. See how you translated it there. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-idiom]])
+1:10	jd45		rc://*/ta/man/translate/figs-idiom	וְ⁠נִכְרַ֖תָּ	1	As in [1:5](../01/05.md), **cut off** is an idiom for being destroyed. See how you translated it there. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:11	w6hj		rc://*/ta/man/translate/figs-metaphor	עֲמָֽדְ⁠ךָ֣ מִ⁠נֶּ֔גֶד	1	This is a metaphor that pictures the people of Edom as a person who was just standing around and not helping a relative. Alternate translation: “you did not help him.” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:11	s38y		rc://*/ta/man/translate/figs-parallelism	שְׁב֥וֹת זָרִ֖ים חֵיל֑⁠וֹ וְ⁠נָכְרִ֞ים בָּ֣אוּ שְׁעָרָ֗יו	1	These two phrases mean similar things. They are used together to emphasize that Judah was in a desperate situation. Invading armies were plundering the cities of Judah. (See: [[rc://*/ta/man/translate/figs-parallelism]])
-1:11	rtj8		rc://*/ta/man/translate/figs-personification	חֵיל֑⁠וֹ & שְׁעָרָ֗יו	1	Here, **his** refers to **your brother Jacob** in [verse 10](../01/10.md), meaning the people of Judah. (See: [[rc://*/ta/man/translate/figs-personification]])
-1:11	jd46			חֵיל֑⁠וֹ	1	In this context, the term translated **wealth** could also mean “army.” But since it clearly means “wealth” in [verse 13](../01/13.md), it seems best to translate it as “wealth” here, as well.
+1:11	rtj8		rc://*/ta/man/translate/figs-personification	חֵיל֑⁠וֹ & שְׁעָרָ֗יו	1	Here, **his** refers to **your brother Jacob** in [1:10](../01/10.md), meaning the people of Judah. (See: [[rc://*/ta/man/translate/figs-personification]])
+1:11	jd46			חֵיל֑⁠וֹ	1	In this context, the term translated **wealth** could also mean “army.” But since it clearly means “wealth” in [1:13](../01/13.md), it seems best to translate it as “wealth” here, as well.
 1:11	jd47		rc://*/ta/man/translate/figs-synecdoche	שְׁעָרָ֗יו	1	Here, **gates** stands for “city.” The gates, the part of a city through which people would come and go, are being used to represent the whole city. Alternate translation: “all the cities of Judah” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 1:11	i8sr		rc://*/ta/man/translate/figs-metaphor	וְ⁠עַל־יְרוּשָׁלִַ֨ם֙ יַדּ֣וּ גוֹרָ֔ל	1	There are two possibilities for what this could mean: (1) This is a figurative way of saying that the **foreigners** had complete control of **Jerusalem**, with Jerusalem pictured as something that everybody wants to have, but it cannot be divided, so they cast lots to see who will get it. Alternate translation: “they even plundered Jerusalem” or (2) The name of the city may be standing for the wealth of the city. Alternate translation: “and they divided the wealth of Jerusalem among themselves” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:11	s4y1		rc://*/ta/man/translate/figs-explicit	גַּם־אַתָּ֖ה כְּ⁠אַחַ֥ד מֵ⁠הֶֽם	1	The people of Edom did not do exactly the same things as the **strangers** and **foreigners** did, but they were like them because they did not help the people of Judah, who were a related people group. If it would be helpful in your language, you could include this information, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -87,16 +87,16 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:12	e7cd		rc://*/ta/man/translate/figs-explicit	וְ⁠אַל־תֵּ֤רֶא	1	Here, **you should not have looked** implies that the people of Edom were looking on the disaster in Judah with pleasure. To make this clear, you could include this information in the way that you translate. Alternate translation: “you should not have enjoyed looking” or “it was very bad that you enjoyed looking” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:12	xhd0		rc://*/ta/man/translate/figs-hendiadys	בְ⁠יוֹם־אָחִ֨י⁠ךָ֙ בְּ⁠י֣וֹם נָכְר֔⁠וֹ	1	The two phrases **on the day of your brother** and **on the day of his misfortune** work together to mean “on the day of your brother’s misfortune.” If having the two phrases is confusing, you could combine them into one phrase, as in the UST. (See: [[rc://*/ta/man/translate/figs-hendiadys]])
 1:12	crs3		rc://*/ta/man/translate/figs-idiom	בְ⁠יוֹם	1	Here, **on the day** is an idiom that refers to an undefined period of time that could extend from one to very many days. Alternate translation: “at the time of” (See: [[rc://*/ta/man/translate/figs-idiom]])
-1:12	q8md		rc://*/ta/man/translate/figs-personification	אָחִ֨י⁠ךָ֙	1	As in [verse 10](../01/10.md), Yahweh describes the people of Judah as a **brother** to the descendants of Esau, because their ancestor, Jacob, was the brother of Esau (Edom). (See: [[rc://*/ta/man/translate/figs-personification]])
+1:12	q8md		rc://*/ta/man/translate/figs-personification	אָחִ֨י⁠ךָ֙	1	As in [1:10](../01/10.md), Yahweh describes the people of Judah as a **brother** to the descendants of Esau, because their ancestor, Jacob, was the brother of Esau (Edom). (See: [[rc://*/ta/man/translate/figs-personification]])
 1:12	f7lt		rc://*/ta/man/translate/figs-gendernotations	לִ⁠בְנֵֽי־יְהוּדָ֖ה	1	Here, the word **sons** does not refer only to men. It refers to all of the descendants of Jacob’s son Judah, and more broadly to all of the Israelites from a number of the different tribes of Israel who had come to live in the kingdom of Judah at this time. Alternate translation: “over the Israelites” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 1:12	lxg7		rc://*/ta/man/translate/figs-idiom	וְ⁠אַל־תַּגְדֵּ֥ל פִּ֖י⁠ךָ	1	This is an idiom for bragging or mocking. In this context of observing someone else’s misfortune, mocking makes better sense. Alternate translation: “You should not have mocked them” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:13	dwn2		rc://*/ta/man/translate/figs-parallelism	בְּ⁠י֣וֹם אֵידָ֔⁠ם & בְּ⁠י֣וֹם אֵיד֑⁠וֹ & בְּ⁠י֥וֹם אֵידֽ⁠וֹ	1	In this poetic style, the same phrase is used at the end of each line to emphasize how terrible the **calamity** was. If this style does not work in your language to communicate an increased emphasis, then you could combine the three occurrences into one and communicate that this was a very bad thing in another way, as in the UST. (See: [[rc://*/ta/man/translate/figs-parallelism]])
-1:13	wg54		rc://*/ta/man/translate/figs-personification	אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ	1	In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (see [verse 10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines. (See: [[rc://*/ta/man/translate/figs-personification]])
+1:13	wg54		rc://*/ta/man/translate/figs-personification	אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ	1	In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (see [1:10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines. (See: [[rc://*/ta/man/translate/figs-personification]])
 1:13	f9q3		rc://*/ta/man/translate/figs-exclamations	גַם־אַתָּ֛ה	1	Yahweh is accusing the people of Edom directly, and he adds this exclamation to emphasize this. This exclamation expresses anger, demands their attention, and also may be a warning that they cannot claim to be innocent. If it is confusing to have this in the middle of another sentence, you could make this a separate sentence ending in an exclamation mark, either before or after the current sentence. Alternate translation: “I am talking to you” (See: [[rc://*/ta/man/translate/figs-exclamations]])
-1:13	crs5		rc://*/ta/man/translate/figs-idiom	אַל־תֵּ֧רֶא	1	In this context, **looked on** is an idiom for “enjoyed looking at.” See how you translated this in [verse 12](../01/12.md). Alternate translation: “you should not have gloated” (See: [[rc://*/ta/man/translate/figs-idiom]])
+1:13	crs5		rc://*/ta/man/translate/figs-idiom	אַל־תֵּ֧רֶא	1	In this context, **looked on** is an idiom for “enjoyed looking at.” See how you translated this in [1:12](../01/12.md). Alternate translation: “you should not have gloated” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:13	jz38		rc://*/ta/man/translate/figs-you	וְ⁠אַל־תִּשְׁלַ֥חְנָה בְ⁠חֵיל֖⁠וֹ	1	Here, the word translated as **you** is feminine and plural. In the rest of Obadiah, it is masculine and singular. It may be that God is addressing the women specifically here in case they thought that they were not also guilty. So use a feminine plural form here, or mark this in some other way so that it means “you women.” (See: [[rc://*/ta/man/translate/figs-you]])
 1:14	ixs7		rc://*/ta/man/translate/translate-unknown	הַ⁠פֶּ֔רֶק	1	A **crossroads** is a place where two roads come together. (See: [[rc://*/ta/man/translate/translate-unknown]])
-1:14	p7i1		rc://*/ta/man/translate/figs-metaphor	לְ⁠הַכְרִ֖ית	1	Here, **to cut down** is a metaphor that means “to kill.” It is likely a comparison to the way grain is cut down at harvest time. See how you translated this same metaphor in [verse 9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:14	p7i1		rc://*/ta/man/translate/figs-metaphor	לְ⁠הַכְרִ֖ית	1	Here, **to cut down** is a metaphor that means “to kill.” It is likely a comparison to the way grain is cut down at harvest time. See how you translated this same metaphor in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:14	qdx9		rc://*/ta/man/translate/figs-explicit	וְ⁠אַל־תַּסְגֵּ֥ר שְׂרִידָ֖י⁠ו	1	If it would be helpful in your language, you could make explicit to whom the Edomites delivered the Judean survivors. Alternate translation: “You should not have captured the survivors and delivered them over to the enemy soldiers” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:15	fa9m			כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם כַּ⁠אֲשֶׁ֤ר עָשִׂ֨יתָ֙ יֵעָ֣שֶׂה לָּ֔⁠ךְ גְּמֻלְ⁠ךָ֖ יָשׁ֥וּב בְּ⁠רֹאשֶֽׁ⁠ךָ	1	Bible experts are not certain whether verse 15 goes with verse 14 as the end of the previous section or if it goes with verse 16 as the beginning of the new section. Many Bibles put a section break and a heading before verse 15, such as “God Will Judge the Nations.”
 1:15	e5t7		rc://*/ta/man/translate/figs-explicit	כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם	1	Here Yahweh is giving the people of Edom the reason why they should not have done all of the bad things that they did to the Israelites that were listed in verses 11-14, and instead of that, helped them. It is because Yahweh will soon judge all nations for the way that they have treated others. If it would be helpful in your language, you could make this explicit, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -106,7 +106,7 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:15	djk9		rc://*/ta/man/translate/figs-metaphor	גְּמֻלְ⁠ךָ֖ יָשׁ֥וּב בְּ⁠רֹאשֶֽׁ⁠ךָ	1	This is a metaphor that pictures the Edomites as having sent bad things out to others, and now those things are going to come back and hurt them as they land on their heads. Alternate translation: “those same things will soon happen to you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:15	cr3s		rc://*/ta/man/translate/figs-synecdoche	בְּ⁠רֹאשֶֽׁ⁠ךָ	1	The **head** is being used to represent the whole person. Alternate translation: “to you” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 1:16	nf6s		rc://*/ta/man/translate/figs-explicit	כִּ֗י כַּֽ⁠אֲשֶׁ֤ר שְׁתִיתֶם֙	1	As at the beginning of verse 15, here also the connecting word **For** indicates that this is a reason why the people of Edom should have helped the Israelites instead of joining in attacking them. Here also Yahweh describes how he will soon judge all nations for the way that they have treated others. There are two possibilities for how you can make this explicit, If it would be helpful in your language. Choosing between these possibilities depends on how you interpret the referent of the word **you**. The word **you** here is masculine plural, the first and only time it occurs in this form in the book. Throughout the book, the nation of Edom was addressed with the masculine singular form. This is also the last occurrence of the second person in the book. (1) Because of these observations, the use of drinking here and throughout the Bible as a metaphor for suffering punishment, and the location of this suffering on Mount Zion in Jerusalem, it seems that here Obadiah stops addressing the people of Edom and returns to addressing the people of Israel. At the beginning of the book, Obadiah included the people of Israel when he said, “We have heard a report from Yahweh.” Now, near the end of the book, he addresses them again, giving them assurance that the people of Edom will be punished for what they did to the people of Israel. See the UST. (2) This word **you** could refer to the people of Edom. Alternate translation: “You should have helped the people of Israel, because just as you drank” (See: [[rc://*/ta/man/translate/figs-explicit]])
-1:16	cr9s		rc://*/ta/man/translate/writing-pronouns	כַּֽ⁠אֲשֶׁ֤ר שְׁתִיתֶם֙	1	Throughout the book of Obadiah, the nation of Edom is addressed with a masculine singular form of “you.” (The one feminine plural form in [verse 13](../01/13.md) only addresses the women of Edom). Here, however, **you** is masculine plural. There are two possibilities for who is being addressed here. (1) It refers to the people of Israel. This would explain the shift from singular to plural. Just as Obadiah addressed the people of Israel in the plural in [verse 1](../01/01.md), so he addresses them in the plural now. This interpretation also fits with the metaphor used here and throughout the Bible that pictures suffering and divine punishment as drinking something that makes a person stagger, fall, and die. The people of Israel suffered and died in Jerusalem when the city was destroyed. This also allows the comparison in this verse to fit with the idea in the previous verse that Edom will suffer in the same way that they made Israel to suffer. See the UST. (2) It refers to the people of Edom. In this case, the comparison is between how the people of Edom literally drank wine in celebration of Jerusalem’s destruction with how the nations will metaphorically drink God’s punishment. Either that, or the verb must be forced into a future meaning, and the comparison is between how God will punish the people of Edom in Jerusalem and how God will punish all the nations. Alternate translation: “just as I will punish you” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+1:16	cr9s		rc://*/ta/man/translate/writing-pronouns	כַּֽ⁠אֲשֶׁ֤ר שְׁתִיתֶם֙	1	Throughout the book of Obadiah, the nation of Edom is addressed with a masculine singular form of “you.” (The one feminine plural form in [1:13](../01/13.md) only addresses the women of Edom). Here, however, **you** is masculine plural. There are two possibilities for who is being addressed here. (1) It refers to the people of Israel. This would explain the shift from singular to plural. Just as Obadiah addressed the people of Israel in the plural in [1:1](../01/01.md), so he addresses them in the plural now. This interpretation also fits with the metaphor used here and throughout the Bible that pictures suffering and divine punishment as drinking something that makes a person stagger, fall, and die. The people of Israel suffered and died in Jerusalem when the city was destroyed. This also allows the comparison in this verse to fit with the idea in the previous verse that Edom will suffer in the same way that they made Israel to suffer. See the UST. (2) It refers to the people of Edom. In this case, the comparison is between how the people of Edom literally drank wine in celebration of Jerusalem’s destruction with how the nations will metaphorically drink God’s punishment. Either that, or the verb must be forced into a future meaning, and the comparison is between how God will punish the people of Edom in Jerusalem and how God will punish all the nations. Alternate translation: “just as I will punish you” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 1:16	cr7s		rc://*/ta/man/translate/figs-metaphor	שְׁתִיתֶם֙	1	The image of drinking something is often used in the Bible as a metaphor for suffering or for being punished by God. Alternate translation: “you suffered” or “I punished you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:16	ujj9		rc://*/ta/man/translate/figs-metonymy	עַל־הַ֣ר קָדְשִׁ֔⁠י	1	The **mountain of my holiness** refers to Mount Zion and therefore to the city of Jerusalem. So here Jerusalem is being referred to by the name of something closely associated with it, the mountain that the city is built on. Alternate translation: “in my holy city, Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 1:16	qz7p		rc://*/ta/man/translate/figs-metaphor	יִשְׁתּ֥וּ כָֽל־הַ⁠גּוֹיִ֖ם תָּמִ֑יד	1	Here the metaphor continues, using **drink** to mean “suffer” or “be punished.” Alternate translation: “I will punish all of the nations continually” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -146,7 +146,7 @@ front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introducti
 1:20	u5t1		rc://*/ta/man/translate/grammar-collectivenouns	וְ⁠גָלֻ֥ת יְרוּשָׁלִַ֖ם	1	Here, **exile** is a collective singular noun that includes all of the people who were captured and taken away from their homes in Jerusalem. Alternate translation: “The people who were captured and taken away from their homes in Jerusalem” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 1:20	x6yt		rc://*/ta/man/translate/translate-names	בִּ⁠סְפָרַ֑ד	1	**Sepharad** is the name of a place whose location is unknown to modern scholars. Some experts suggest that it refers to the city of Sardis in the region of Lydia. This would be in Asia Minor, northwest of Israel, in what is now the country of Turkey. Alternate translation: “currently live in Sepharad” (See: [[rc://*/ta/man/translate/translate-names]])
 1:20	cr39		rc://*/ta/man/translate/figs-explicit	יִֽרְשׁ֕וּ	1	In order to conquer the **cities of the Negev**, these exiles first will return from the distant lands where they are living. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they will come back and conquer” (See: [[rc://*/ta/man/translate/figs-explicit]])
-1:20	cr41		rc://*/ta/man/translate/translate-names	הַ⁠נֶּֽגֶב	1	The **Negev** is the name of the southern region of Judea that is dry, rocky, and barren. See how you translated this in [verse 19](../01/19.md) Alternate translation: “the southern Judean wilderness” (See: [[rc://*/ta/man/translate/translate-names]])
+1:20	cr41		rc://*/ta/man/translate/translate-names	הַ⁠נֶּֽגֶב	1	The **Negev** is the name of the southern region of Judea that is dry, rocky, and barren. See how you translated this in [1:19](../01/19.md) Alternate translation: “the southern Judean wilderness” (See: [[rc://*/ta/man/translate/translate-names]])
 1:21	j7nf		rc://*/ta/man/translate/figs-metonymy	וְ⁠עָל֤וּ מֽוֹשִׁעִים֙ בְּ⁠הַ֣ר צִיּ֔וֹן לִ⁠שְׁפֹּ֖ט אֶת־הַ֣ר עֵשָׂ֑ו	1	Even though **the mountain of Zion** is a figurative name for Jerusalem, it would be good to keep the imagery of this high place in Jerusalem where God’s temple was, if possible. This would also allow the comparison with **the mountain of Esau**. Edom had boasted that it was up high and that no one could bring it down. But with this figurative imagery, Yahweh is saying that he will bring it down and place his own people up high instead. you could also choose to express this meaning in plain language if that is how you have been translating the book and if **the mountain of Zion** would be misunderstood. Alternate translation: “Israel’s saviors will go up to Jerusalem and will rule over Edom, who thought that they were so high, from up there” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 1:21	hyg2			מֽוֹשִׁעִים֙	1	Here, **saviors** refers to Israelite military leaders whom God will use to defeat the nation of Edom. Alternate translation: “the leaders who have saved Israel”
 1:21	cr43		rc://*/ta/man/translate/figs-metonymy	בְּ⁠הַ֣ר צִיּ֔וֹן	1	Yahweh is referring to Jerusalem by the name of something closely associated with it, the mountain that the city is built on. See how you translated this in verses 16 and 17. Alternate translation: “to Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]])

tn_ROM.tsv

@@ -7,7 +7,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:1	ukts		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς εὐαγγέλιον Θεοῦ	1	Here, **for** introduces a purpose clause. Paul is stating the purpose for which Jesus**set** him **apart**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to preach the gospel of God” or “so that I could announce the good news from God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 1:1	ji90		rc://*/ta/man/translate/figs-possession	εὐαγγέλιον Θεοῦ	1	Paul is using the possessive form to describe **the gospel** that comes from **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the gospel from God” (See: [[rc://*/ta/man/translate/figs-possession]])
 1:2	cu3r		rc://*/ta/man/translate/figs-distinguish	ὃ	1	Here, **which** indicates that what follows is further information about “the gospel of God” mentioned in the previous verse. Paul is emphasizing that “the gospel of God” originated from **the holy Scriptures**, which also come from God. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the gospel” (See: [[rc://*/ta/man/translate/figs-distinguish]])
-1:3	lab1		rc://*/ta/man/translate/figs-distinguish	περὶ τοῦ Υἱοῦ αὐτοῦ	1	This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about God’s Son, “Christ Jesus”, as mentioned in [verse 1](../01/01.md). If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about his Son” (See: [[rc://*/ta/man/translate/figs-distinguish]])
+1:3	lab1		rc://*/ta/man/translate/figs-distinguish	περὶ τοῦ Υἱοῦ αὐτοῦ	1	This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about God’s Son, “Christ Jesus”, as mentioned in [1:1](../01/01.md). If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about his Son” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 1:3	lk5q		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τοῦ Υἱοῦ αὐτοῦ	1	**Son** is an important title that describes the relationship between God and Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
 1:3	y2uy		rc://*/ta/man/translate/figs-idiom	τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ	1	Here, **from a seed of David** is an idiom that refers to a descendant of David. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “who was born a descendant of David” (See: [[rc://*/ta/man/translate/figs-idiom]])
 1:3	rj9f		rc://*/ta/man/translate/figs-idiom	κατὰ σάρκα	1	Here, **according to the flesh** is an idiom meaning “with reference to physical descent.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “according to natural descent” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -64,13 +64,13 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:12	pnnm		rc://*/ta/man/translate/figs-distinguish	τοῦτο δέ ἐστιν	1	Here, **and that is** gives further information about why Paul wants to share “some spiritual gift” with the believers in Rome. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “namely” or “specifically” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 1:12	ux1x		rc://*/ta/man/translate/figs-activepassive	συνπαρακληθῆναι ἐν ὑμῖν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to mutually encourage each other” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:12	ddtm		rc://*/ta/man/translate/figs-possession	διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ	1	Paul is using the possessive form to refer to the trust in Jesus that both he and his readers shared. Paul means that they should mutually encourage each other because they have a mutual faith in Christ. If it would be helpful in your language, you could use a different expression. Alternate translation: “by both you and I sharing with one another how we trust in God” or “through talking about our common Christian faith” (See: [[rc://*/ta/man/translate/figs-possession]])
-1:12	e6py		rc://*/ta/man/translate/figs-abstractnouns	πίστεως	1	See how you translated **faith** in [verse 5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+1:12	e6py		rc://*/ta/man/translate/figs-abstractnouns	πίστεως	1	See how you translated **faith** in [1:5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:13	yi1f		rc://*/ta/man/translate/figs-litotes	οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν	1	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. Alternate translation: “I definitely want you to be informed” (See: [[rc://*/ta/man/translate/figs-litotes]])
 1:13	rwzn		rc://*/ta/man/translate/figs-activepassive	ἀγνοεῖν	1	If your language does not use the passive form in this way you can state this in active form or in another way that is natural in your language. Alternate translation: “to not know” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:13	u1cq		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brother** is masculine, Paul is using the word here to refer to both male and female believers in Christ. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 1:13	zvrj		rc://*/ta/man/translate/figs-explicit	καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο	1	Paul assumes that his readers will know that **until now** means “even at the present time.” He does not mean that he was no longer **hindered** at the moment he wrote these words. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but I have been hindered and still am hindered now” (See: [[rc://*/ta/man/translate/figs-explicit]])
 1:13	b92o		rc://*/ta/man/translate/figs-activepassive	ἐκωλύθην	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God hindered me” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-1:13	gnu7		rc://*/ta/man/translate/figs-metaphor	ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν	1	Here, **fruit** could refer to: (1) people believing in the gospel as a result of Paul’s preaching, which would connect this verse to the idea in [verse 15](../01/15.md). Alternative translation: “so that I might lead people to salvation among you also” (2) strengthening the believers in Rome, in which case this would have the same meaning as “some spiritual, gracious gift” in [verse 11](../01/11.md). Alternative translation: “so that I might strengthen you also” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:13	gnu7		rc://*/ta/man/translate/figs-metaphor	ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν	1	Here, **fruit** could refer to: (1) people believing in the gospel as a result of Paul’s preaching, which would connect this verse to the idea in [1:15](../01/15.md). Alternative translation: “so that I might lead people to salvation among you also” (2) strengthening the believers in Rome, in which case this would have the same meaning as “some spiritual, gracious gift” in [1:11](../01/11.md). Alternative translation: “so that I might strengthen you also” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:14	s4bm		rc://*/ta/man/translate/figs-metaphor	ὀφειλέτης εἰμί	1	Paul speaks of himself as if he were a **debtor** who owed money to people who were not Jews, such as **Greeks** and **barbarians**. Paul means that he was obligated to preach the gospel to non-Jews because God had commanded him to do so. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation, “I am obliged to preach the gospel” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:14	j2sz		rc://*/ta/man/translate/figs-merism	Ἕλλησίν τε καὶ βαρβάροις	1	Here Paul uses **Greeks** and **barbarians** to represent all the Gentiles referred to in the previous verse. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of Gentiles” (See: [[rc://*/ta/man/translate/figs-merism]])
 1:14	lio6		rc://*/ta/man/translate/figs-merism	σοφοῖς τε καὶ ἀνοήτοις	1	Here Paul uses **wise ones** and **foolish ones** to represent all types of people among the Gentiles referred to in the previous verse. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people among the Gentiles” (See: [[rc://*/ta/man/translate/figs-merism]])
@@ -97,7 +97,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:17	bgvh		rc://*/ta/man/translate/figs-activepassive	καθὼς γέγραπται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was written by the prophet Habakkuk. Alternate translation: “just as the prophet Habakkuk wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:17	oih2		rc://*/ta/man/translate/figs-quotemarks	ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται	1	In this sentence Paul quotes [Habakkuk 2:4](../hab/02/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 1:17	a9y7		rc://*/ta/man/translate/figs-explicit	ἐκ πίστεως ζήσεται	1	Here, **live** could refer to: (1) eternal life. Alternative translation: “will live eternally by faith” (2) the quality of one’s physical life. Alternative translation: “will truly live by faith” (See: [[rc://*/ta/man/translate/figs-explicit]])
-1:17	e7eu		rc://*/ta/man/translate/figs-abstractnouns	πίστεως	2	See how you translated **faith** in [verse 5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+1:17	e7eu		rc://*/ta/man/translate/figs-abstractnouns	πίστεως	2	See how you translated **faith** in [1:5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:18	c69s		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows is the reason why “the righteous one must live by faith,” as mentioned in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “The righteous one must live this way because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:18	r15v		rc://*/ta/man/translate/figs-activepassive	ἀποκαλύπτεται & ὀργὴ Θεοῦ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God is revealing his wrath” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 1:18	wzy3		rc://*/ta/man/translate/figs-metonymy	ὀργὴ Θεοῦ	1	Here Paul uses **wrath** to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “God’s wrathful punishment” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -136,13 +136,13 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:24	fvv6		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here introduces a result clause. Paul is stating the result of people rejecting the glory of God, as described in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:24	ec9q		rc://*/ta/man/translate/figs-metaphor	παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν	1	Paul speaks of these people as if **God** were physically giving them to **lusts**. He means that God is allowing them to have what they desire. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “God permitted them to become controlled by the lusts of their hearts” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:24	tlv5		rc://*/ta/man/translate/figs-possession	ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν	1	Paul is using the possessive form to describe **lusts** that come from **their hearts**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the lusts that come from their hearts” (See: [[rc://*/ta/man/translate/figs-possession]])
-1:24	le2o		rc://*/ta/man/translate/figs-metonymy	τῶν καρδιῶν αὐτῶν	1	See how you translated “heart” in [verse 21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+1:24	le2o		rc://*/ta/man/translate/figs-metonymy	τῶν καρδιῶν αὐτῶν	1	See how you translated “heart” in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 1:24	rkou		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ἀκαθαρσίαν	1	This is a result clause. Paul is stating the result of people indulging in **the lusts of their hearts**. Use the natural way in your language to express result. Alternate translation (with a comma preceding): “, resulting in uncleanness” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 1:24	ze8i		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἀκαθαρσίαν	1	If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “to become unclean” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:24	g0r4		rc://*/ta/man/translate/figs-metaphor	εἰς ἀκαθαρσίαν	1	Here Paul uses **uncleanness** to refer to sexual immorality as if it were something dirty. He means that these lustful people become spiritually impure as a result of doing sexually immoral acts. If it would be helpful in your language, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “to become sexually immoral” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:24	puad		rc://*/ta/man/translate/grammar-connect-logic-goal	τοῦ ἀτιμάζεσθαι	1	Here, **to dishonor** could refer to: (1) the result of God giving the people **over to their lusts**. Alternate translation: “which results in them dishonoring” (2) the purpose for which **God gave them over to their lusts**. Alternate translation: “in order to dishonor” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 1:24	a8pm		rc://*/ta/man/translate/figs-euphemism	τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν	1	In this clause Paul uses **dishonor their bodies** figuratively to refer to sexually immoral acts. This is a polite way of referring to a shameful act. If it would be helpful in your language, you could use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “to commit sexually immoral acts” or “to indulge in sexually immoral activity” (See: [[rc://*/ta/man/translate/figs-euphemism]])
-1:25	dv6h		rc://*/ta/man/translate/figs-metaphor	οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει	1	Paul uses **exchanged** to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped believing what is true about God and started believing in idols, which are false gods. If it would be helpful in your language, you could express the meaning plainly. See how you translated **exchanged** in [verse 23](../01/23.md). Alternative translation, “these people refused to trust what God says is true and accepted what is false” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:25	dv6h		rc://*/ta/man/translate/figs-metaphor	οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει	1	Paul uses **exchanged** to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped believing what is true about God and started believing in idols, which are false gods. If it would be helpful in your language, you could express the meaning plainly. See how you translated **exchanged** in [1:23](../01/23.md). Alternative translation, “these people refused to trust what God says is true and accepted what is false” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:25	koee		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει	1	If your language does not use abstract nouns for the ideas of **truth** and **lie**, you could express the same ideas in another way. Alternate translation: “what is correct about God for what is incorrect” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:25	e9pj		rc://*/ta/man/translate/figs-possession	τὴν ἀλήθειαν τοῦ Θεοῦ	1	Paul is using the possessive form to describe **truth** that is about **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the truth about God” (See: [[rc://*/ta/man/translate/figs-possession]])
 1:25	bl7p		rc://*/ta/man/translate/figs-doublet	ἐσεβάσθησαν καὶ ἐλάτρευσαν	1	These two phrases mean basically the same thing. Paul uses them to emphasize that these people completely rejected worshiping the true **God**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “wholeheartedly worshiped” (See: [[rc://*/ta/man/translate/figs-doublet]])
@@ -150,7 +150,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 1:25	xrsa		rc://*/ta/man/translate/figs-distinguish	τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας	1	This phrase gives further information about **the Creator**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “the Creator God who is blessed to eternity” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 1:25	m8zg		rc://*/ta/man/translate/translate-blessing	ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας	1	After naming **the Creator**, Paul adds a blessing. Use a form that people would recognize as a blessing in your language. Alternate translation: “may he be blessed to eternity” (See: [[rc://*/ta/man/translate/translate-blessing]])
 1:25	v1ex		rc://*/ta/man/translate/figs-nominaladj	εὐλογητὸς	1	Paul is using the adjective **blessed** as a noun in order to describe **the Creator**. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “the Blessed One” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
-1:26	sk6f		rc://*/ta/man/translate/figs-metaphor	παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς	1	See how you translated this phrase in [verse 24](../01/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+1:26	sk6f		rc://*/ta/man/translate/figs-metaphor	παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς	1	See how you translated this phrase in [1:24](../01/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 1:26	hw81		rc://*/ta/man/translate/figs-possession	πάθη ἀτιμίας	1	Paul is using the possessive form to describe **passions** that are characterized by **dishonor**. If it would be helpful in your language, you could use a different expression. Alternate translation: “dishonorable passions” (See: [[rc://*/ta/man/translate/figs-possession]])
 1:26	lk73		rc://*/ta/man/translate/figs-abstractnouns	πάθη ἀτιμίας	1	If your language does not use abstract nouns for the ideas of **passions** and **dishonor**, you could express the same ideas in another way. Alternate translation: “dishonor themselves by doing what they are passionate about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 1:26	j4ni		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	The word translated **for** introduces an explanation of **passions of dishonor**. This explanation begins after the word **for** and continues through the end of the next verse. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “that is,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
@@ -214,10 +214,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:3	zwg7		rc://*/ta/man/translate/figs-rquestion	λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ?	1	Paul is using a rhetorical question here to emphasize that these judgmental people should know that God will finally judge them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “But you should not think, O man, who judges those who are practicing such things and you are doing the same things, that you will escape from the judgment of God!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 2:3	jct9		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	The pronoun **this** refers to the final clause of this verse **that you will escape from the judgment of God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this result” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 2:3	ysys		rc://*/ta/man/translate/figs-infostructure	τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ	1	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “that you will escape from the judgment of God, O man, who judges those who are practicing such things and you are doing the same things” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-2:3	rk75		rc://*/ta/man/translate/figs-exclamations	ὦ ἄνθρωπε	1	See how you translated this phrase in [verse 1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
-2:3	mo4p		rc://*/ta/man/translate/figs-explicit	τὰ τοιαῦτα & αὐτά	1	The phrases **such things** and **the same things** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). See how you translated **such things** in [verse 2](../02/02.md) and **the same things** in [verse 1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+2:3	rk75		rc://*/ta/man/translate/figs-exclamations	ὦ ἄνθρωπε	1	See how you translated this phrase in [2:1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
+2:3	mo4p		rc://*/ta/man/translate/figs-explicit	τὰ τοιαῦτα & αὐτά	1	The phrases **such things** and **the same things** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). See how you translated **such things** in [2:2](../02/02.md) and **the same things** in [2:1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:3	bd82		rc://*/ta/man/translate/figs-personification	ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ	1	Here Paul speaks of **judgment** as if it were a person from whom someone could **escape**. Paul means that no one can avoid God’s judgment. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “that you will not prevent God’s judgment” (See: [[rc://*/ta/man/translate/figs-personification]])
-2:3	hpej		rc://*/ta/man/translate/figs-explicit	τὸ κρίμα τοῦ Θεοῦ	1	See how you translated this phrase in [verse 2](../02/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+2:3	hpej		rc://*/ta/man/translate/figs-explicit	τὸ κρίμα τοῦ Θεοῦ	1	See how you translated this phrase in [2:2](../02/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:4	pex3		rc://*/ta/man/translate/figs-rquestion	ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ, εἰς μετάνοιάν σε ἄγει?	1	Paul is using a rhetorical question here to emphasize that these judgmental people should know that **the kindness of God leads** them **to repentance**. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You who scorn the wealth of his kindness and forbearance and patience surely know that the kindness of God leads you to repentance!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 2:4	v9yf		rc://*/ta/man/translate/figs-youcrowd	καταφρονεῖς & σε	1	In this verse Paul uses the singular pronoun **you** here to refer to all of humanity in general. See how you translated **you** in [verses 1](../02/01.md) and [3](../02/03.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 2:4	w537		rc://*/ta/man/translate/figs-metaphor	τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας	1	Paul speaks of God’s **kindness and forbearance and patience** as if they were wealth that could be acquired or rejected. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternative translation: “acquiring his wonderful kindness and forbearance and patience” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -238,7 +238,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:6	frov		rc://*/ta/man/translate/figs-quotations	ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	1	This clause is a quotation from the Old Testament ([Psalm 62:12](../psa/062/012.md)). If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “who ‘will pay back to each one according to his deeds’” (See: [[rc://*/ta/man/translate/figs-quotations]])
 2:6	jwcx		rc://*/ta/man/translate/figs-metaphor	ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ	1	Here Paul uses **pay back** to refer to appropriately punishing or rewarding someone as if the punishment or reward was reciprocal payment for that person’s deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will appropriately punish or reward each one according to his deeds” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:6	gj1q		rc://*/ta/man/translate/figs-abstractnouns	τὰ ἔργα αὐτοῦ	1	If your language does not use an abstract noun for the idea of **deeds**, you could express the same idea in another way. Alternate translation: “how he acts” or “what he does” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:7	ylpm				0	# General Information:\n\nIn [verses 7–10](../02/07.md) Paul explains what he means when he said in [verse 6](../02/06.md) that God will “pay back to each according to his deeds.”
+2:7	ylpm				0	# General Information:\n\nIn [verses 7–10](../02/07.md) Paul explains what he means when he said in [2:6](../02/06.md) that God will “pay back to each according to his deeds.”
 2:7	rrbf		rc://*/ta/man/translate/figs-infostructure	τοῖς & καθ’ ὑπομονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον;	1	If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “eternal life to those who are seeking glory and honor and incorruptibility according to endurance of good work” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 2:7	gec6		rc://*/ta/man/translate/figs-ellipsis	ζωὴν αἰώνιον	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “eternal life is what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 2:7	sqdo		rc://*/ta/man/translate/figs-metaphor	τοῖς & ζητοῦσιν	1	Paul uses **seeking** to refer to these people as if they were trying to find something. He means that they are trying to live in such a way as to obtain **glory and honor and incorruptibility**. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “to those who … keep trying to attain” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -249,7 +249,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:8	fcb4		rc://*/ta/man/translate/figs-doublet	καὶ ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός	1	These two phrases mean the same thing. Paul uses them to emphasize how sinful these people are. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who are disobedient to all that is true and right” (See: [[rc://*/ta/man/translate/figs-doublet]])
 2:8	xhtm		rc://*/ta/man/translate/figs-personification	ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ	1	Here Paul speaks of **the truth**as if it were a person whom someone could disobey, and he speaks of **unrighteousness** as if it were a person whom someone could obey. Paul means that by **disobeying** him these people reject what God says is true and right. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “who reject what God says is true and right by disobeying him” (See: [[rc://*/ta/man/translate/figs-personification]])
 2:8	m7pm		rc://*/ta/man/translate/figs-abstractnouns	τῇ ἀληθείᾳ & τῇ ἀδικίᾳ	1	If your language does not use abstract nouns for the ideas of **truth** and **unrighteousness**, you could express the same ideas in another way. Alternate translation: “to what is true … to what is unrighteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-2:8	ytny		rc://*/ta/man/translate/figs-ellipsis	ὀργὴ καὶ θυμός	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the [verse 6](../02/06.md). Alternate translation: “wrath and anger are what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+2:8	ytny		rc://*/ta/man/translate/figs-ellipsis	ὀργὴ καὶ θυμός	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the [2:6](../02/06.md). Alternate translation: “wrath and anger are what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 2:8	exor		rc://*/ta/man/translate/figs-metonymy	ὀργὴ	1	Here Paul uses **wrath** to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:8	wa6f		rc://*/ta/man/translate/figs-abstractnouns	ὀργὴ καὶ θυμός	1	If your language does not use abstract nouns for the ideas of **wrath** and **anger**, you could express the same ideas in another way. Alternate translation: “God is wrathful and angry” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:8	blwx		rc://*/ta/man/translate/figs-doublet	ὀργὴ καὶ θυμός	1	The words **wrath** and **anger** mean basically the same thing. Paul uses them to emphasize God’s intense anger toward people who are **disobedient to the truth**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “fierce wrath” or “angry wrath” or “wrathful anger” (See: [[rc://*/ta/man/translate/figs-doublet]])
@@ -278,9 +278,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:13	a8ra		rc://*/ta/man/translate/grammar-collectivenouns	νόμου & νόμου	1	See how you translated **the law** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:13	eg4h		rc://*/ta/man/translate/figs-metaphor	οὐ & δίκαιοι παρὰ τῷ Θεῷ	1	Paul uses **with God** here to describe **righteous** people as if they were located in the presence of **God**. He means that God makes them right with himself. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “are not made righteous by God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:13	c1bu		rc://*/ta/man/translate/figs-activepassive	οἱ ποιηταὶ νόμου δικαιωθήσονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who will do the action, Paul implies that “God” will do it. Alternate translation: “God will justify the doers of the law” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-2:14	q2id		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [verse 12](../02/12.md). [Verses 14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate a reason. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-2:14	vlum		rc://*/ta/man/translate/figs-metaphor	τὰ μὴ νόμον ἔχοντα & νόμον μὴ ἔχοντες	1	Paul speaks of these people as if they do not own or possess **the law**. He means that they did not receive the law that God gave to the Jewish people. If it would be helpful in your language, you could express the meaning plainly. See how you translated “without the law” in [verse 12](../02/12.md). Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-2:14	zhmw		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & τοῦ νόμου & νόμον	1	See how you translated **the law** in [verse 12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
+2:14	q2id		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [2:12](../02/12.md). [Verses 14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate a reason. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+2:14	vlum		rc://*/ta/man/translate/figs-metaphor	τὰ μὴ νόμον ἔχοντα & νόμον μὴ ἔχοντες	1	Paul speaks of these people as if they do not own or possess **the law**. He means that they did not receive the law that God gave to the Jewish people. If it would be helpful in your language, you could express the meaning plainly. See how you translated “without the law” in [2:12](../02/12.md). Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+2:14	zhmw		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & τοῦ νόμου & νόμον	1	See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:14	h53h		rc://*/ta/man/translate/figs-abstractnouns	φύσει & ποιῶσιν	1	If your language does not use an abstract noun for the idea of **nature**, you could express the same idea in another way. Alternate translation: “naturally do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:14	atda		rc://*/ta/man/translate/figs-possession	τὰ τοῦ νόμου	1	Paul is using the possessive form to describe the specific rules that make up **the law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the commands within the law” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:14	symg		rc://*/ta/man/translate/figs-personification	ἑαυτοῖς εἰσιν νόμος	1	Here Paul speaks of **Gentiles** as if they were **a law**. Paul means that the non-Jewish people have their own rules about what is right and wrong, and their rules are similar to God’s **law**. If it would be helpful in your language, you could express this meaning in plainly. Alternate translation: “are actually obeying the God’s law” (See: [[rc://*/ta/man/translate/figs-personification]])
@@ -301,7 +301,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:16	xb7t		rc://*/ta/man/translate/figs-infostructure	κατὰ τὸ εὐαγγέλιόν μου, διὰ Χριστοῦ Ἰησοῦ	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through Christ Jesus, according to my gospel” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 2:16	e9bp		rc://*/ta/man/translate/figs-metaphor	κατὰ τὸ εὐαγγέλιόν μου	1	Paul speaks of the **gospel** as if it belongs to him. He means that this is the **gospel** God has entrusted him to preach. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “according to God’s gospel that I preach” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:17	lc6m		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\n**But** here indicates that in [verses 17–29](../02/17.md) Paul changes topics from talking about non-Jewish people who don’t know the law of Moses to Jews who know the law. He explains why the Jews as well cannot escape God’s judgment. Alternate translation: “You also need to know that” or “However” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-2:17	cnq7		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here, **if** indicates the beginning of a conditional sentence that extends from this verse to [verse 21](../02/21.md). Paul speaks as if these descriptions of Jews were hypothetical possibilities, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since” or “because” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+2:17	cnq7		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here, **if** indicates the beginning of a conditional sentence that extends from this verse to [2:21](../02/21.md). Paul speaks as if these descriptions of Jews were hypothetical possibilities, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since” or “because” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 2:17	kfe8		rc://*/ta/man/translate/figs-youcrowd	σὺ	1	Even though Paul is speaking to Jewish people, he is hypothetically addressing an individual, so **you** and **your** and **yourself** is singular throughout [2:17–27](../02/17.md) unless otherwise noted. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** and **yourself** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 2:17	pglg		rc://*/ta/man/translate/figs-metaphor	σὺ Ἰουδαῖος ἐπονομάζῃ	1	Paul speaks of the Jews as if they named themselves. He means that they consider themselves to be Jews. If it would be helpful in your language, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “you call yourself Jewish” or “you regard yourself as truly Jewish” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:17	gz6j		rc://*/ta/man/translate/figs-ellipsis	ἐπαναπαύῃ νόμῳ,	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, which is God’s judgment of sinners. Alternate translation: “rely upon the law to escape God’s judgment” or “rely upon the law to save you from God’s judgment” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
@@ -322,13 +322,13 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:20	ua61		rc://*/ta/man/translate/figs-possession	τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας	1	Paul is using the possessive forms **of the knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could indicate: (1) what **the law** contains. Alternate translation: “the form that contains the knowledge and the truth” (2) what **the law** represents. Alternate translation: “what represents knowledge and truth” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:20	y6i5		rc://*/ta/man/translate/figs-abstractnouns	τῆς γνώσεως καὶ τῆς ἀληθείας	1	If your language does not use abstract nouns for the ideas of **knowledge** and ** truth**, you could express the same ideas in another way. Alternate translation: “of what we know about God and what is true about God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:21	vy0h		rc://*/ta/man/translate/figs-rquestion	ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις? ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις?	1	In [verses 21–23](../02/21.md) Paul transitions from his description of the Jews in [verses 17–20](../02/17.md) to a series of rhetorical questions. These questions emphasize the hypocrisy of the Jews, who thought they were superior to non-Jews because they knew the law of Moses. If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “then you, who teach another, do not teach yourself! You, who preach not to steal, actually steal!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-2:21	rftq		rc://*/ta/man/translate/grammar-connect-words-phrases	οὖν	1	Here, **then** indicates that what follows is the second half of the factual conditional statement that Paul began with “if you name yourself a Jew” in [verse 17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [verses 17–21](../02/17.md) into separate sentences, then you may need to include a short form of the “if” statement here. Alternate translation: “if all this is really true, then” or “since all this is really true, then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+2:21	rftq		rc://*/ta/man/translate/grammar-connect-words-phrases	οὖν	1	Here, **then** indicates that what follows is the second half of the factual conditional statement that Paul began with “if you name yourself a Jew” in [2:17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [verses 17–21](../02/17.md) into separate sentences, then you may need to include a short form of the “if” statement here. Alternate translation: “if all this is really true, then” or “since all this is really true, then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 2:21	uq9y		rc://*/ta/man/translate/grammar-collectivenouns	ἕτερον	1	Here, **another** is a singular pronoun that refers to a group of people. If your language does not use singular pronouns in that way, you can use a different expression. Alternate translation: “other people” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 2:21	abq0		rc://*/ta/man/translate/figs-explicit	σεαυτὸν οὐ διδάσκεις	1	Here Paul implies that the Jews need to **teach** themselves, because they do not actually obey the laws that they teach. They live their lives as if they do not know the law of Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “since you yourself don’t obey the law, do you not teach yourself” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:22	parm		rc://*/ta/man/translate/figs-rquestion	ὁ λέγων μὴ μοιχεύειν, μοιχεύεις? ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς?	1	Like in the previous verse, Paul is not asking for information here, but is using the question form twice to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “You who say not to commit adultery actually commit adultery! You who abhor idols actually rob temples!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 2:22	dmpg		rc://*/ta/man/translate/figs-explicit	ἱεροσυλεῖς	1	Here Paul implies that the **temples** the Jews **rob** are where **idols** are kept and worshiped. If it would be helpful in your language, you could state this explicitly. Alternate translation: “do you rob temples where idols are kept” or “should you actually enter an idol temple and rob it” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:23	z80m		rc://*/ta/man/translate/figs-rquestion	ὃς ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου, τὸν Θεὸν ἀτιμάζεις	1	As in the previous two verses, Paul is not asking for information here, but is using the question form to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or exclamation and communicate the emphasis in another way. Alternate translation: “You who boast in the law actually dishonor God through the transgression of the law!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-2:23	grr3		rc://*/ta/man/translate/figs-metaphor	ὃς ἐν νόμῳ καυχᾶσαι	1	Paul uses **in the law** as if it were something that people could boast inside of. He means that the Jews brag that they are the only nation who knows God’s law, which has similar meaning to “boast in God” in [verse 17](../02/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation, “You, who brag that you are the only ones who know God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+2:23	grr3		rc://*/ta/man/translate/figs-metaphor	ὃς ἐν νόμῳ καυχᾶσαι	1	Paul uses **in the law** as if it were something that people could boast inside of. He means that the Jews brag that they are the only nation who knows God’s law, which has similar meaning to “boast in God” in [2:17](../02/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation, “You, who brag that you are the only ones who know God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 2:23	ob98		rc://*/ta/man/translate/figs-abstractnouns	διὰ τῆς παραβάσεως τοῦ νόμου	1	If your language does not use an abstract noun for the idea of **transgression**, you could express the same idea in another way. Alternate translation: “by transgressing the law” or “by breaking the law” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:24	yp4l		rc://*/ta/man/translate/figs-infostructure	τὸ γὰρ ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται	1	If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “For, just as it is written, ‘the name of God is blasphemed among the Gentiles because of you.’” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 2:24	z54i		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that what follows is the reason why the previous statement is true. Use a natural way in your language for indicating a reason. Alternate translation: “These things that I have said about you are true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -341,7 +341,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:24	e144		rc://*/ta/man/translate/figs-yousingular	δι’ ὑμᾶς	1	Here, **you** is the plural and refers to the Jewish people. This is the only occurrence of plural **you** in [verses 17–27](../02/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “you Jewish people” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 2:24	edrf		rc://*/ta/man/translate/figs-activepassive	καθὼς γέγραπται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Since Paul is referring to something Isaiah wrote, you could indicate Isaiah as the subject. Alternate translation: “just as Isaiah wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 2:24	end9		rc://*/ta/man/translate/writing-quotations	καθὼς γέγραπται	1	See how you translated this phrase in [1:17](../01/17.md). (See: [[rc://*/ta/man/translate/writing-quotations]])
-2:25	vdu7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [verse 12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. Use a natural way in your language for indicating a reason. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+2:25	vdu7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [2:12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. Use a natural way in your language for indicating a reason. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 2:25	vp6o		rc://*/ta/man/translate/figs-abstractnouns	περιτομὴ & ἡ περιτομή σου, ἀκροβυστία γέγονεν	1	If your language does not use abstract nouns for the ideas of **circumcision** and **uncircumcision**, you could express the same ideas in a different way. Alternate translation: “being circumcised … your being circumcised has become being uncircumcised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 2:25	wm24		rc://*/ta/man/translate/figs-ellipsis	ὠφελεῖ	1	Paul is leaving out a word here that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “benefits you” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 2:25	pqhz		rc://*/ta/man/translate/figs-possession	παραβάτης νόμου	1	Paul is using the possessive form to describe a person who transgresses **the law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “one who transgresses the law” or “one who breaks the law”(See: [[rc://*/ta/man/translate/figs-possession]])
@@ -373,7 +373,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 2:29	n4pp		rc://*/ta/man/translate/figs-metonymy	καρδίας	1	See how you translated this word in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:29	ffa3		rc://*/ta/man/translate/figs-explicit	ἐν Πνεύματι, οὐ γράμματι	1	Here, both occurrences of **in** indicate the means by which something happened. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by means of the Spirit, not by means of the letter” (See: [[rc://*/ta/man/translate/figs-explicit]])
 2:29	kjc9		rc://*/ta/man/translate/figs-explicit	ἐν Πνεύματι	1	Here, **the Spirit** could refer to: (1) the Holy Spirit, who changes a person’s thoughts and attitude when God saves that person, as in the UST. (2) a person’s spirit, which would require interpreting **in** to refer to a place. Alternate translation: “in one’s spirit” (See: [[rc://*/ta/man/translate/figs-explicit]])
-2:29	gcoq		rc://*/ta/man/translate/figs-metonymy	γράμματι	1	See how you translated **letter** in [verse 27](../02/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+2:29	gcoq		rc://*/ta/man/translate/figs-metonymy	γράμματι	1	See how you translated **letter** in [2:27](../02/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 2:29	dlac		rc://*/ta/man/translate/writing-pronouns	οὗ ὁ ἔπαινος	1	The pronoun **whose** refers to **the one who is inwardly a Jew**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that inward Jew’s praise” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 2:29	qa6b		rc://*/ta/man/translate/figs-possession	οὗ ὁ ἔπαινος	1	Paul is using the possessive form **whose** to indicate who receives **the praise**. If it would be helpful in your language, you could use a different expression. Alternate translation: “his praise” (See: [[rc://*/ta/man/translate/figs-possession]])
 2:29	r4gm		rc://*/ta/man/translate/figs-gendernotations	ἐξ ἀνθρώπων	1	Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “from people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
@@ -422,12 +422,12 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:5	e9ux		rc://*/ta/man/translate/figs-metonymy	ὁ ἐπιφέρων τὴν ὀργήν	1	Here Paul uses **imposing his wrath** to refer to the outcome of God’s anger, which is carried out by judging and punishing people because they are unrighteous. See how you translated the same use of **wrath** in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 3:5	j631		rc://*/ta/man/translate/figs-aside	(κατὰ ἄνθρωπον λέγω.)	1	Paul could be saying this as an aside in order to show that he is not trying to challenge **the righteousness of God**. If this would be confusing in your language, you could add parentheses, as seen in the ULT, or use a natural way in your language to indicate an aside. Alternate translation: “I am reasoning like a human being” (See: [[rc://*/ta/man/translate/figs-aside]])
 3:5	sd4g		rc://*/ta/man/translate/figs-idiom	(κατὰ ἄνθρωπον λέγω.)	1	Here, the phrase **according to men** is an idiom meaning “the way people do” or “like a human being.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I speak based on how human beings perceive things” or “I speak according to mere human reasoning”(See: [[rc://*/ta/man/translate/figs-idiom]])
-3:6	gd5f		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this in [verse 4](../03/04.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
+3:6	gd5f		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this in [3:4](../03/04.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
 3:6	zg9s		rc://*/ta/man/translate/grammar-connect-logic-result	ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον	1	Here Paul is giving the reason why God is “not unrighteous for imposing his wrath,” as stated in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “Because if God were unrighteous, how would he judge the world” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 3:6	x1y3		rc://*/ta/man/translate/figs-rquestion	πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον	1	In this clause Paul is not asking for information, but is using his question to emphasize that **God** could not **judge the world** if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God certainly could not judge the world!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:6	lnp3		rc://*/ta/man/translate/figs-metonymy	τὸν κόσμον	1	Here Paul uses **world** to refer to the people who live in the **world**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the people in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-3:7-9	htfa				0	# General Information:\n\nIn [verses 7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [verse 6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument.
-3:7	b9k1		rc://*/ta/man/translate/grammar-connect-words-phrases	εἰ δὲ	1	**But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [verse 5](../03/05.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+3:7-9	htfa				0	# General Information:\n\nIn [verses 7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [3:6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument.
+3:7	b9k1		rc://*/ta/man/translate/grammar-connect-words-phrases	εἰ δὲ	1	**But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [3:5](../03/05.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 3:7	c2u5		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι	1	Paul is using a hypothetical situation to develop the argument an unbelieving Jew would make. Alternate translation: “suppose the truth of God through my lie abounds to his glory. Then why am I still being judged as a sinner” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
 3:7	xysz		rc://*/ta/man/translate/figs-infostructure	εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But if the truth of God abounds to his glory through my lie” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 3:7	j9ji		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἀλήθεια τοῦ Θεοῦ	1	If your language does not use an abstract noun for the idea of **truth**, you could express the same idea with a different form. Alternate translation: “how truthful God is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -439,7 +439,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:7	yv5j		rc://*/ta/man/translate/figs-rquestion	τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι	1	In this clause Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in the previous verse, which was also repeated in the previous clause. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “surely I should not still be judged as a sinner!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:7	iiqc		rc://*/ta/man/translate/figs-activepassive	ἔτι κἀγὼ & κρίνομαι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “does God still judge me” or “should God keep on judging me” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 3:7	pgus		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτωλὸς	1	If your language does not use an abstract noun for the idea of **sinner**, you could express the same idea in a different way. Alternate translation: “someone who sins” or “as if I were sinful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-3:8	vw1x		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	**And** here indicates that in this verse Paul continues speaking as if he were an unbelieving Jew and is challenging the statement he made in [verse 6](../03/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Furthermore” or “In addition” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+3:8	vw1x		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	**And** here indicates that in this verse Paul continues speaking as if he were an unbelieving Jew and is challenging the statement he made in [3:6](../03/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Furthermore” or “In addition” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 3:8	kb9d		rc://*/ta/man/translate/figs-infostructure	καὶ μὴ καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά?	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “And not, ‘Let us do evil, so that good may come,’ just as we are blasphemed and just as some affirm we say?” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 3:8	wr3g		rc://*/ta/man/translate/figs-ellipsis	καὶ μὴ	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “And why not say” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 3:8	pr4u		rc://*/ta/man/translate/figs-rquestion	μὴ & ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά	1	In this sentence Paul is not asking for information, but is using an elided question here (“And why not say”) to emphasize that God could not judge the world if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you should say … ‘Let us do the evil things, so that the good things may come!’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -450,7 +450,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:8	pe2c		rc://*/ta/man/translate/figs-aside	ὧν τὸ κρίμα ἔνδικόν ἐστιν	1	Paul is saying this as an aside to show that the people who have been falsely accusing him of teaching people to “do the evil things, so that the good things may come” are the ones who deserve to be judged by God. If this would be confusing in your language, you could add parentheses as in the ULT or use a natural way in your language to indicate an aside. (See: [[rc://*/ta/man/translate/figs-aside]])
 3:8	re0k		rc://*/ta/man/translate/writing-pronouns	ὧν τὸ κρίμα ἔνδικόν ἐστιν	1	The pronoun **whose** here refers to the people who slander Paul by claiming that he teaches people to “do the evil things, so that the good things may come.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “the judgment of those who say this is just” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 3:8	g87e		rc://*/ta/man/translate/figs-abstractnouns	ὧν τὸ κρίμα ἔνδικόν ἐστιν	1	If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “who are justly judged” or “whom God justly judges” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-3:9	z3wu		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν? προεχόμεθα?	1	Here Paul concludes his series of rhetorical questions by using the same phrase **What then** he used to begin this discussion. See how you translated this phrase in [verse 1](../03/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+3:9	z3wu		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν? προεχόμεθα?	1	Here Paul concludes his series of rhetorical questions by using the same phrase **What then** he used to begin this discussion. See how you translated this phrase in [3:1](../03/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 3:9	y6uz		rc://*/ta/man/translate/figs-rquestion	προεχόμεθα?	1	Paul is using the question form to express an objection that a Jew might have to what Paul has said previously. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely we are not better off!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:9	ajj8		rc://*/ta/man/translate/figs-exclusive	προεχόμεθα	1	Here, **we** is used exclusively to speak of Paul and his fellow Jews. Your language may require you to mark these forms. Alternate translation: “Are we Jews better off” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:9	g85q		rc://*/ta/man/translate/figs-exclamations	οὐ πάντως	1	**Not at all** is an exclamation that communicates a strong negative response to the previous statement. Use an exclamation that is natural in your language for communicating this idea. Alternate translation: “Absolutely not!” or “In no way!” (See: [[rc://*/ta/man/translate/figs-exclamations]])
@@ -472,7 +472,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:12	cen3		rc://*/ta/man/translate/figs-metaphor	ἐξέκλιναν	1	Paul quotes David using **turned away** to describe these people as if they had left a path that leads to where God is. David means that they refuse to live according to God’s rules. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “refused to live the way God requires” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 3:12	a72h		rc://*/ta/man/translate/figs-explicit	ἅμα ἠχρεώθησαν	1	Here, **useless** implies that these sinful people are so sinful that they benefit neither God nor humankind. If it would be helpful in your language, you could state this explicitly. Alternate translation: “They together became worthless for benefitting anyone” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:12	na87		rc://*/ta/man/translate/figs-parallelism	οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός	1	These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that **not even one** type of person can continually do **kindness**. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “There is not even one person who does kindness” or “Absolutely no one is doing kindness” (See: [[rc://*/ta/man/translate/figs-parallelism]])
-3:12	v9ed		rc://*/ta/man/translate/figs-nominaladj	οὐκ & ἑνός	1	See how you translated **none** and **one** in [verse 10](../03/10.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+3:12	v9ed		rc://*/ta/man/translate/figs-nominaladj	οὐκ & ἑνός	1	See how you translated **none** and **one** in [3:10](../03/10.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 3:12	b3g1		rc://*/ta/man/translate/figs-abstractnouns	χρηστότητα	1	If your language does not use an abstract noun for the idea of **kindness**, you could express the same idea in a different way. Alternate translation: “what is kind” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:13	xr4g		rc://*/ta/man/translate/figs-quotemarks	τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν	1	These two sentences are a quotation from [Psalm 5:10](../psa/005/010.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 3:13	c7rh		rc://*/ta/man/translate/figs-parallelism	τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν; ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν	1	These three sentences mean the same thing. Paul says the same thing three times, in slightly different ways, to show how harmful the words are that these people say. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “The things they say are deadly, deceptive, and damaging” (See: [[rc://*/ta/man/translate/figs-parallelism]])
@@ -559,7 +559,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:26	jjwq		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς τὸ εἶναι αὐτὸν	1	Here, **so that** indicates that what follows is a purpose clause. Paul is stating the purpose for which God now demonstrates **his righteousness**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order that he would be” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 3:26	x6cf		rc://*/ta/man/translate/figs-genericnoun	τὸν ἐκ πίστεως Ἰησοῦ	1	Paul is speaking of all people who have **faith in Jesus**, not one particular person. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “anyone who is from faith in Jesus” or “every person who trusts in Jesus”(See: [[rc://*/ta/man/translate/figs-genericnoun]])
 3:26	qdkw		rc://*/ta/man/translate/figs-possession	τὸν ἐκ πίστεως Ἰησοῦ	1	Here Paul is using the possessive form to describe a person who is characterized by **faith in Jesus**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the one who is characterized by faith in Jesus” (See: [[rc://*/ta/man/translate/figs-possession]])
-3:26	ab0w		rc://*/ta/man/translate/figs-possession	πίστεως Ἰησοῦ	1	See how you translated this phrase in [verse 22](../03/22.md). (See: [[rc://*/ta/man/translate/figs-possession]])
+3:26	ab0w		rc://*/ta/man/translate/figs-possession	πίστεως Ἰησοῦ	1	See how you translated this phrase in [3:22](../03/22.md). (See: [[rc://*/ta/man/translate/figs-possession]])
 3:27-31	emwi		rc://*/ta/man/translate/figs-rquestion		0	# Connecting Statement:\n\nIn [verses 27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [verses 1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions.  (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:27	e0wc		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 21–26](../03/21.md). If it might be helpful in your language, you could state this explicitly, inserting a parenthetical phrase between commas. Alternate translation: “, if it is God who makes people righteous through faith in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 3:27	fjm4		rc://*/ta/man/translate/figs-rquestion	ποῦ οὖν ἡ καύχησις?	1	Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in [verses 21–26](../03/21.md). If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There then is no grounds for boasting!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -575,7 +575,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:27	ynz1		rc://*/ta/man/translate/figs-possession	διὰ νόμου πίστεως	1	Paul is using the possessive form to describe a **law** that is characterized by **faith**. If it would be helpful in your language, you could use a different expression. Alternate translation: “through a law characterized by faith” or “by doing what faith requires” (See: [[rc://*/ta/man/translate/figs-possession]])
 3:27	mlcq		rc://*/ta/man/translate/figs-abstractnouns	πίστεως	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a different form. Alternate translation: “of trusting in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 3:28	qe9p		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, what follows explains what “the law of faith” means in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-3:28	jtqq		rc://*/ta/man/translate/figs-exclusive	λογιζόμεθα	1	Here, **we** is used exclusively to speak of Paul and other Christian Jews, as indicated in [verse 9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://*/ta/man/translate/figs-exclusive]])
+3:28	jtqq		rc://*/ta/man/translate/figs-exclusive	λογιζόμεθα	1	Here, **we** is used exclusively to speak of Paul and other Christian Jews, as indicated in [3:9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:28	t8um		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπον	1	Although the term **man** is masculine, Paul is using the word here in the generic sense that includes both men and women. Alternate translation: “humankind” or “a person” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 3:28	ph88		rc://*/ta/man/translate/figs-activepassive	δικαιοῦσθαι & ἄνθρωπον	1	If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “that God justifies a man” or “that God makes a man righteous” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 3:28	jb14		rc://*/ta/man/translate/figs-abstractnouns	πίστει	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a different form. Alternate translation: “by believing in Jesus” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -592,14 +592,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 3:30	rjxp		rc://*/ta/man/translate/figs-distinguish	ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως	1	This phrase gives further information about **who** our **God** is. It is not making a distinction between the one true **God** and false gods. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he is the one who will justify the circumcision by faith, and he will justify the uncircumcision through the same faith” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 3:30	kw62		rc://*/ta/man/translate/grammar-collectivenouns	περιτομὴν & ἀκροβυστίαν	1	The words **circumcision** and **uncircumcision** are singular nouns that refer to groups of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the circumcised people … the uncircumcised people” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 3:30	gk5d		rc://*/ta/man/translate/figs-metonymy	περιτομὴν & ἀκροβυστίαν	1	Here Paul uses **the circumcision** to refer to the Jews by associating them with **circumcision**, and he uses **the uncircumcision** figuratively to refer to the Gentiles by associating them with **uncircumcision**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the Jewish people … the non-Jewish people” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-3:30	s9i4		rc://*/ta/man/translate/figs-possession	ἐκ πίστεως & διὰ τῆς πίστεως	1	See how you translated this phrase in [verse 26](../03/26.md). (See: [[rc://*/ta/man/translate/figs-possession]])
+3:30	s9i4		rc://*/ta/man/translate/figs-possession	ἐκ πίστεως & διὰ τῆς πίστεως	1	See how you translated this phrase in [3:26](../03/26.md). (See: [[rc://*/ta/man/translate/figs-possession]])
 3:31	vj40		rc://*/ta/man/translate/grammar-connect-words-phrases	νόμον οὖν καταργοῦμεν	1	Here, **then** indicates that this sentence is the response that a Jew might have made to what Paul said in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then you Jews might say, ‘Do we nullify the law’” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 3:31	y6qx		rc://*/ta/man/translate/figs-rquestion	νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως	1	Paul is not asking for information, but is using this question to express the response that a Jew might have to what Paul said in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then we surely nullify the law through the same faith!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 3:31	nzr7		rc://*/ta/man/translate/figs-exclusive	οὖν καταργοῦμεν	1	Here, **we** is used exclusively to speak of the unbelieving Jews on whose behalf Paul is speaking. Your language may require you to mark these forms. Alternate translation: “Do we Jews then nullify” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:31	cw0k		rc://*/ta/man/translate/figs-explicit	νόμον οὖν καταργοῦμεν	1	Here, **nullify the law** means to make **the law** useless or no longer applicable to anyone. Paul is stating that the Jews might worry that he is teaching that the law of Moses does not have any function at all because God makes people righteous by faith. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do we make the law useless” or “Do we throw away the law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 3:31	aj6s		rc://*/ta/man/translate/figs-possession	διὰ τῆς πίστεως	1	See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-possession]])
 3:31	pjgc		rc://*/ta/man/translate/figs-explicit	μὴ γένοιτο! ἀλλὰ νόμον ἱστάνομεν	1	In these two sentences Paul responds to the rhetorical questions in the previous sentence. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be! Instead, we establish the law’” (See: [[rc://*/ta/man/translate/figs-explicit]])
-3:31	rhy5		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this phrase in [verse 6](../03/06.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
+3:31	rhy5		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this phrase in [3:6](../03/06.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
 3:31	ppvo		rc://*/ta/man/translate/figs-exclusive	νόμον ἱστάνομεν	1	Here, **we** is used exclusively to refer to Paul and other Christians. Your language may require you to mark these forms. Alternate translation: “we Christians uphold the law” (See: [[rc://*/ta/man/translate/figs-exclusive]])
 3:31	c295		rc://*/ta/man/translate/figs-metaphor	νόμον ἱστάνομεν	1	Paul uses **uphold** to refer to **the law** as if it were an object that people could hold up high. The meaning of **uphold** here is the opposite meaning of **nullify**, used earlier in the verse. It could mean: (1) Christians fulfill the requirements of the law by trusting in Jesus, who fulfilled the law for them. Alternate translation: “we fulfill the law by faith” (2) Christians value **the law** and affirm that it is useful. Alternative translation: “we confirm that the law is useful” or “we affirm that the law has value”(See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:intro	f9jc				0	# Romans 4 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\n    * The examples of Abraham and David (4:1–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 7–8](../04/07.md) of this chapter, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The purpose of the law of Moses\n\nIn this chapter Paul continues to develop his argument based on what he wrote in the previous chapter. He explains how God made Abraham, the ancestor of all Jews, righteous a long time before God gave the law of Moses to the Jews. Even Abraham could not become righteous by what he did. Rather, God made Abraham righteous on the basis of Abraham’s faith. Obeying the law of Moses does not make a person righteous. People have always become righteous only by faith. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Circumcision\n\nCircumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, being circumcised never made anyone righteous. In this chapter Paul uses “circumcision” to refer to Jews and “uncircumcision” to refer to non-Jews. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1](../04/01.md), [3](../04/03.md), and [9–10](../04/09.md) Paul continues using rhetorical questions like he did in the previous chapter. He does this in order to answer objections that Jews might make about what he is saying.
@@ -627,7 +627,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:3	az65		rc://*/ta/man/translate/writing-pronouns	ἐλογίσθη	1	The pronoun **it** refers to Abraham’s faith, which was implied by the statement that **Abraham believed God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “his faith was credited” or “his trust in God was credited” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 4:3	qked		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην	1	If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in a different way. Alternate translation: “being righteous” or “being right with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:4	ihul		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	**Now** here indicates that what follows in verses 4–5 is an explanation of the scripture quotation in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In fact,” or “Certainly,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-4:4	oojx		rc://*/ta/man/translate/figs-extrainfo	τῷ & ἐργαζομένῳ	1	Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [verse 2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
+4:4	oojx		rc://*/ta/man/translate/figs-extrainfo	τῷ & ἐργαζομένῳ	1	Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [4:2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
 4:4	dsl8		rc://*/ta/man/translate/figs-activepassive	ὁ μισθὸς οὐ λογίζεται κατὰ χάριν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he does not consider his wage as grace” or “he does not regard his pay as grace” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:4	xo4x			κατὰ χάριν & κατὰ ὀφείλημα	1	Alternate translation: “as a matter of grace … as a matter of obligation” or “as a gift … as an obligation”
 4:4	ossx		rc://*/ta/man/translate/figs-abstractnouns	κατὰ χάριν & κατὰ ὀφείλημα	1	If your language does not use abstract nouns for the ideas of **grace** and **obligation**, you could express the same ideas with different forms. Alternate translation: “as what is gracious … as what is owed” or “as something gifted … as something owed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -635,7 +635,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:5	j3ir		rc://*/ta/man/translate/figs-explicit	τῷ & μὴ ἐργαζομένῳ	1	Here, **the one who does not work** refers to a person who does not obey the laws God gave through Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to the one who is does not obey God’s laws” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:5	fezj		rc://*/ta/man/translate/figs-explicit	τὸν δικαιοῦντα	1	Here, **the one who justifies** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God who justifies” or “God who makes righteous” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:5	tovp		rc://*/ta/man/translate/figs-nominaladj	τὸν ἀσεβῆ	1	Paul is using the singular adjective phrase **the ungodly** as a noun in order to describe a group of people. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “people who are ungodly” or “people who do ungodly things” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
-4:5	va3e		rc://*/ta/man/translate/figs-activepassive	λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. See how you translated a similar phrase in [verse 3](../04/03.md). Alternate translation: “God credited his faith as righteousness” (See: [[rc://*/ta/man/translate/figs-activepassive]])
+4:5	va3e		rc://*/ta/man/translate/figs-activepassive	λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. See how you translated a similar phrase in [4:3](../04/03.md). Alternate translation: “God credited his faith as righteousness” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:5	s00l		rc://*/ta/man/translate/figs-abstractnouns	ἡ πίστις αὐτοῦ εἰς δικαιοσύνην	1	If your language does not use abstract nouns for the ideas of **faith** and **righteousness**, you could express the same ideas with different forms. Alternate translation: “how he trusts … as being righteous” or “how he trusts in God … as being right with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:6	hil6		rc://*/ta/man/translate/writing-quotations	καὶ Δαυεὶδ λέγει	1	Paul uses **David also speaks of** here to introduce a scripture quotation from [Psalm 31:1–2](../psa/031/001.md), which David wrote. This occurs in [verses 7–8](../04/07.md). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “David also wrote in the Old Testament of” (See: [[rc://*/ta/man/translate/writing-quotations]])
 4:6	s0v1		rc://*/ta/man/translate/figs-abstractnouns	τὸν μακαρισμὸν τοῦ ἀνθρώπου	1	If your language does not use an abstract noun for the idea of **blessedness**, you could express the same idea with a different form. Alternate translation: “how blessed the man is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -699,7 +699,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:13	ct1f		rc://*/ta/man/translate/figs-synecdoche	κόσμου	1	Here **the world** could refer to: (1) all the land of **the world**. Although God had promised to give the land of Canaan to Abraham’s descendants, the Jews in Paul’s time understood that this promise included the whole earth. This will indeed take place when Jesus, a descendent of Abraham, rules over the whole world. Alternate expression: “of all the land in the world” (2) the people who live in the world, as in [3:19](../03/19.md). Alternate translation: “of the people who live in the world” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
 4:13	pjyt		rc://*/ta/man/translate/figs-explicit	οὐ & διὰ νόμου & ἀλλὰ διὰ δικαιοσύνης	1	Here the word translated as **through** indicates the means by which God gave **the promise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “was not by means of the law but by means of the righteousness” or “was not on the basis of the law but on the basis of the righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:13	kquo		rc://*/ta/man/translate/figs-explicit	νόμου	1	See how you translated **the law** in [3:21](../03/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-4:13	iqsm		rc://*/ta/man/translate/figs-possession	δικαιοσύνης πίστεως	1	See how you translated the similar phrase in [verse 11](../04/11.md). (See: [[rc://*/ta/man/translate/figs-possession]])
+4:13	iqsm		rc://*/ta/man/translate/figs-possession	δικαιοσύνης πίστεως	1	See how you translated the similar phrase in [4:11](../04/11.md). (See: [[rc://*/ta/man/translate/figs-possession]])
 4:14	hba4		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that [verses 14–15](../04/14.md) give the reasons why God’s promise to Abraham was given “through the righteousness of faith” and not “through the law,” as stated in the previous verse. Use a natural way in your language for introducing reasons. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:14	n0x6		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	εἰ & οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις	1	Paul is using a hypothetical situation to help his readers recognize the serious implications of how people inherit God’s promises. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “suppose the heirs are from the law, then the faith has been emptied” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
 4:14	ksui		rc://*/ta/man/translate/figs-abstractnouns	οἱ ἐκ νόμου κληρονόμοι & ἡ πίστις & ἡ ἐπαγγελία	1	See how you translated “heir”, **the law**, and **faith** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -711,17 +711,17 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:15	h1x1		rc://*/ta/man/translate/figs-metonymy	ὀργὴν	1	See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 4:15	px0m		rc://*/ta/man/translate/figs-metaphor	οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις	1	Paul speaks of **the law** and **transgression** as if they were located in a specific place. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “but where the law is not present, neither is transgression present” or “but in a place where God’s law does not exist, transgression also does not exist” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:15	t0wx		rc://*/ta/man/translate/figs-abstractnouns	παράβασις	1	See how you translated the same use of **transgression** in [2:23](../02/23.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-4:16	defl		rc://*/ta/man/translate/figs-explicit	ἐκ πίστεως	1	Here, **it** refers to **the promise** mentioned later in the verse and introduced in [verse 13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the promise is by faith” (See: [[rc://*/ta/man/translate/figs-explicit]])
+4:16	defl		rc://*/ta/man/translate/figs-explicit	ἐκ πίστεως	1	Here, **it** refers to **the promise** mentioned later in the verse and introduced in [4:13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the promise is by faith” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:16	nchm		rc://*/ta/man/translate/figs-explicit	ἐκ πίστεως	1	Here, **by faith** indicates the means by which someone acquires **the promise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a person acquires God’s promise by faith” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:16	bc5k		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	This phrase introduces a purpose clause. Paul is stating the purpose for which God makes **faith** the means for acquiring **the promise**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 4:16	fvax			κατὰ χάριν	1	Alternate translation: “by grace” or “on the basis of grace”
 4:16	cgpq		rc://*/ta/man/translate/figs-abstractnouns	χάριν	1	If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with a different form. Alternate translation: “how gracious God is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:16	v8it		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς τὸ εἶναι βεβαίαν, τὴν ἐπαγγελίαν	1	Here, **so that** could indicate: (1) a purpose clause. Alternate translation: “in order for the promise to be certain” (2) a result clause. Alternate translation: “with the result that the promise might be certain” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
-4:16	qalp		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἐπαγγελίαν	1	See how you translated **promise** in [verse 13](../04/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+4:16	qalp		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἐπαγγελίαν	1	See how you translated **promise** in [4:13](../04/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:16	r8ji		rc://*/ta/man/translate/grammar-collectivenouns	παντὶ τῷ σπέρματι	1	The phrase **all the seed** is singular but refers to a group of people. If your language does not use singular nouns in that way, you could use a different expression. Alternate translation: “all the descendants” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 4:16	xzsp		rc://*/ta/man/translate/figs-metaphor	παντὶ τῷ σπέρματι	1	See how you translated **seed** in [4:13](../04/13.md).(See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:16	a4ai		rc://*/ta/man/translate/figs-distinguish	οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ	1	These clauses give further information about the phrase **all the seed**. They distinguish between **the seed** associated with **the law** and **the seed** associated with **the faith**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “both from those believers associated with Abraham through the law and those associated with the faith of Abraham” (See: [[rc://*/ta/man/translate/figs-distinguish]])
-4:16	ns6r		rc://*/ta/man/translate/figs-explicit	ἐκ τοῦ νόμου	1	See how you translated this phrase in [verse 14](../04/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+4:16	ns6r		rc://*/ta/man/translate/figs-explicit	ἐκ τοῦ νόμου	1	See how you translated this phrase in [4:14](../04/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:16	qctv		rc://*/ta/man/translate/figs-explicit	ἐκ πίστεως Ἀβραάμ	1	Here, **from the faith of Abraham** refers to those who trust in God the way Abraham did. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who has the same faith as Abraham” (See: [[rc://*/ta/man/translate/figs-explicit]])
 4:16	welr		rc://*/ta/man/translate/figs-metaphor	ὅς ἐστιν πατὴρ πάντων ἡμῶν	1	Paul uses **father** to refer to Abraham as if he physically produced all human beings. Paul means that Abraham is the physical ancestor of all believing Jews and the spiritual ancestor of all believing non-Jews. If it would be helpful in your language, you could state the meaning plainly. Alternative translation: “who spiritually represents all of us who believe” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:16	kd6g		rc://*/ta/man/translate/figs-exclusive	πάντων ἡμῶν	1	Here, **us all** refers to **all the seed** and so is inclusive of all believing Jews and non-Jews. Your language may require you to mark these forms. Alternate translation: “of all believers in God” or “of all of us who trust in God” (See: [[rc://*/ta/man/translate/figs-exclusive]])
@@ -741,11 +741,11 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:18	auah		rc://*/ta/man/translate/figs-abstractnouns	ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν	1	If your language does not use an abstract noun for the idea of **hope**, you could express the same idea with a different form. Alternate translation: “who hopefully believed although it seemed hopeless” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:18	n62i		rc://*/ta/man/translate/figs-ellipsis	ἐπίστευσεν	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “believed in God” or “believed what God had promised” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 4:18	bs6y		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς τὸ γενέσθαι αὐτὸν	1	Here, **so that** indicates that this is a purpose clause. Paul is stating the result of Abraham believing **on the basis of hope**. Use a natural way in your language for introducing a result clause. Alternate translation: “which resulted in him becoming” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-4:18	qbdq		rc://*/ta/man/translate/figs-metaphor	πατέρα πολλῶν ἐθνῶν	1	See how you translated this phrase in [verse 17](../04/17.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+4:18	qbdq		rc://*/ta/man/translate/figs-metaphor	πατέρα πολλῶν ἐθνῶν	1	See how you translated this phrase in [4:17](../04/17.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:18	b92q		rc://*/ta/man/translate/writing-quotations	τὸ εἰρημένον	1	Here Paul uses **what was said** to introduce a quotation from an Old Testament book ([Genesis 15:5](../gen/15/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “what was said in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
 4:18	cryi		rc://*/ta/man/translate/figs-activepassive	τὸ εἰρημένον	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the quotation was spoken by God. Alternate translation: “what God said” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:18	p5el		rc://*/ta/man/translate/figs-explicit	οὕτως ἔσται τὸ σπέρμα σου	1	Paul assumes that his readers would know the rest of what God said in the verse he is quoting ([Genesis 15:5](../gen/15/05.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Look now at the heavens and count the stars, if you are able to count them. So will your seed be” (See: [[rc://*/ta/man/translate/figs-explicit]])
-4:18	i2ev		rc://*/ta/man/translate/figs-metaphor	τὸ σπέρμα	1	See how you translated **seed** in [verse 16](../04/16.md).(See: [[rc://*/ta/man/translate/figs-metaphor]])
+4:18	i2ev		rc://*/ta/man/translate/figs-metaphor	τὸ σπέρμα	1	See how you translated **seed** in [4:16](../04/16.md).(See: [[rc://*/ta/man/translate/figs-metaphor]])
 4:19	ycte		rc://*/ta/man/translate/figs-infostructure	καὶ μὴ ἀσθενήσας τῇ πίστει, κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “He considered his own body as already having died (being about a hundred years old)—and the deadness of the womb of Sarah—but he was not weakening in the faith” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 4:19	m9gq		rc://*/ta/man/translate/figs-litotes	καὶ μὴ ἀσθενήσας τῇ πίστει	1	Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. Alternate translation: “And being strengthened in the faith” of "And being strong in the faith" (See: [[rc://*/ta/man/translate/figs-litotes]])
 4:19	s6u1		rc://*/ta/man/translate/figs-metaphor	μὴ ἀσθενήσας τῇ πίστει	1	Paul speaks of Abraham’s **faith** as if it were something in which a person could be **weakening**. He means that Abraham kept trusting God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “not ceasing to trust” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -768,10 +768,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:20	ew3r		rc://*/ta/man/translate/figs-abstractnouns	δοὺς δόξαν τῷ Θεῷ	1	If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form. Alternate translation: “having glorified God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 4:21	y2sh		rc://*/ta/man/translate/figs-activepassive	πληροφορηθεὶς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God fully convinced him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:21	plbf		rc://*/ta/man/translate/writing-pronouns	ἐπήγγελται & ἐστιν	1	The pronoun **he** refers to God, not Abraham. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God had promised, God is” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-4:21	j12r		rc://*/ta/man/translate/writing-pronouns	ὃ ἐπήγγελται	1	Here, **what he had promised** refers to the promise Paul describes in [verse 13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the things God promised to Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+4:21	j12r		rc://*/ta/man/translate/writing-pronouns	ὃ ἐπήγγελται	1	Here, **what he had promised** refers to the promise Paul describes in [4:13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the things God promised to Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 4:22	ympp		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ καὶ	1	Here, **therefore** introduces a result clause. Use a natural way in your language for indicating result. Alternate translation: “And for this reason” or “And this is the reason why” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:22	wlnh		rc://*/ta/man/translate/figs-quotemarks	ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	1	This clause is a quotation from [Genesis 15:6](../gen/15/06.md). It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
-4:22	i56a		rc://*/ta/man/translate/figs-activepassive	ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	1	See how you translated this in [verse 3](../04/03.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
+4:22	i56a		rc://*/ta/man/translate/figs-activepassive	ἐλογίσθη αὐτῷ εἰς δικαιοσύνην	1	See how you translated this in [4:3](../04/03.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
 4:23	zdc0		rc://*/ta/man/translate/figs-infostructure	οὐκ ἐγράφη & δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ	1	If it would be more natural in your language, you could reverse the order of these phrases and combine them. Alternate translation: “Now the phrase ‘it was credited to him,’ was not written only for his sake” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 4:23	r65c		rc://*/ta/man/translate/writing-pronouns	αὐτὸν & αὐτῷ	1	The pronouns **his** and **him** refer to Abraham. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Abraham’s … to him” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 4:23	bfiw		rc://*/ta/man/translate/figs-activepassive	οὐκ ἐγράφη & δι’ αὐτὸν μόνον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Moses wrote the quotation. Alternate translation: “Moses did not write it only for Abraham’s sake” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -793,7 +793,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 4:25	imvc		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τὰ παραπτώματα ἡμῶν	1	Here Paul uses **for the sake of** differently than he did in [verses 23–24](../04/23.md). Here Paul uses this phrase to indicate the reason why Jesus **was given up**. Use a natural way in your language for indicating a reason. Alternate translation: “because of our trespasses” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 4:25	gmbd		rc://*/ta/man/translate/figs-idiom	ἠγέρθη	1	See how you translated **raised** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]])
 4:25	hzop		rc://*/ta/man/translate/grammar-connect-logic-goal	διὰ τὴν δικαίωσιν ἡμῶν	1	Here Paul uses **for the sake of** differently than he did in the first part of this verse. Here Paul uses this phrase to indicate one of the purposes for Jesus being **raised**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the purpose of our justification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
-5:intro	i1dt				0	# Romans 5 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\n    * The examples of Abraham and David (4:1–25)\n    * The blessings of justification (5:1–11)\n    * Adam and Christ are compared (5:12–5:21)\n\n## Special Concepts in this Chapter\n\n### The second Adam\n\nAdam was the first man. He was created by God and called the first “son” of God. He brought sin and death into the world by eating the forbidden fruit. In this chapter Paul describes Jesus as the “second Adam” and the true son of God. Jesus brings eternal life and overcame sin and death by dying on the cross. (See: [[rc://*/tw/dict/bible/kt/sonofgod]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “justified by faith” in [verse 1](../05/01.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+5:intro	i1dt				0	# Romans 5 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n    * God’s righteousness is received through faith (3:21–26)\n    * No one can boast in works (3:27–31)\n    * The examples of Abraham and David (4:1–25)\n    * The blessings of justification (5:1–11)\n    * Adam and Christ are compared (5:12–5:21)\n\n## Special Concepts in this Chapter\n\n### The second Adam\n\nAdam was the first man. He was created by God and called the first “son” of God. He brought sin and death into the world by eating the forbidden fruit. In this chapter Paul describes Jesus as the “second Adam” and the true son of God. Jesus brings eternal life and overcame sin and death by dying on the cross. (See: [[rc://*/tw/dict/bible/kt/sonofgod]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “justified by faith” in [5:1](../05/01.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 5:1	age4		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** here marks a new section of the letter. It also introduces a result clause that summarizes the blessed results of a person becoming righteous by trusting in Jesus, which Paul just discussed in [1:18](../01/18.md)–[4:25](../04/25.md). Use a natural way in your language to indicate result. Alternate translation: “Since all these things are true” or “As a result of everything that I have just told you being true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:1	xmp3		rc://*/ta/man/translate/grammar-connect-logic-result	δικαιωθέντες & ἐκ πίστεως, εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ	1	If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “let us have peace with God through our Lord Jesus Christ, because we have been justified by faith” or “we can have peace with God through our Lord Jesus Christ, since we have been justified by faith” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:1	xott		rc://*/ta/man/translate/figs-activepassive	δικαιωθέντες	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “because God makes us righteous” or “since God makes us right with him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -818,14 +818,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:4	w7c2		rc://*/ta/man/translate/figs-ellipsis	ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “and endurance produces character, and this character produces hope” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 5:4	dt8w		rc://*/ta/man/translate/figs-abstractnouns	ἡ & ὑπομονὴ	1	See how you translated **endurance** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:4	gjvh		rc://*/ta/man/translate/figs-abstractnouns	δοκιμήν, ἡ δὲ δοκιμὴ	1	The word translated **character** refers specifically to the mental and moral qualities of someone who has been approved by God because they have successfully endured testing. If your language does not use an abstract noun for the idea of **character**, you could express the same idea with a verbal form. Alternate translation: “qualities of which God approves, and the approved qualities” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:4	eh9c		rc://*/ta/man/translate/figs-abstractnouns	ἐλπίδα	1	See how you translated **hope** in [verse 2](../05/02.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+5:4	eh9c		rc://*/ta/man/translate/figs-abstractnouns	ἐλπίδα	1	See how you translated **hope** in [5:2](../05/02.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:5	u4xh		rc://*/ta/man/translate/grammar-connect-logic-result	ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “And because the love of God has been poured into our hearts through the Holy Spirit, who has been given to us, that hope does not disappoint” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-5:5	rctz		rc://*/ta/man/translate/figs-explicit	ἡ δὲ ἐλπὶς	1	Here, **that hope** refers to "the hope of the glory of God" in [verse 2](../05/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “And being confident in God’s glory” or “And the hope of the glory of God” (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:5	rctz		rc://*/ta/man/translate/figs-explicit	ἡ δὲ ἐλπὶς	1	Here, **that hope** refers to "the hope of the glory of God" in [5:2](../05/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “And being confident in God’s glory” or “And the hope of the glory of God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:5	qka8		rc://*/ta/man/translate/figs-metaphor	ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν	1	Paul speaks of **love** as if it were something that could be **poured** out of a container, and he speaks figurative of **our hearts** as though they were containers that could be filled. He means that the Holy Spirit has completely revealed to God’s people how much God loves them. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “because the Holy Spirit, who was given to us, has deeply revealed how much God loves his people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:5	dc95		rc://*/ta/man/translate/figs-activepassive	ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν	1	If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit, whom God gave us, has poured the love of God into our hearts” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 5:5	clmb		rc://*/ta/man/translate/figs-possession	ἡ ἀγάπη τοῦ Θεοῦ	1	Paul is using the possessive form to describe how **love** relates to **God**. Here, **the love of God** could refer to: (1) God’s love for us. Alternate translation: “God’s love” or “God’s love for us” (2) our love for God. Alternate translation: “our love for God” (See: [[rc://*/ta/man/translate/figs-possession]])
 5:5	glt1		rc://*/ta/man/translate/figs-metonymy	ἐν ταῖς καρδίαις ἡμῶν	1	See how you translated this word in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-5:6	x5eg		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in [verses 6–8](../05/06.md) explains “the love of God” in [verse 5](../05/05.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:6	x5eg		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in [verses 6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:6	a7s7		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἔτι & ὄντων ἡμῶν ἀσθενῶν	1	In this clause Paul is describing something that was true during the time period he is describing in the rest of the verse. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “during the time we were still being weak” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
 5:6	xqr3		rc://*/ta/man/translate/figs-explicit	ἔτι & ὄντων ἡμῶν ἀσθενῶν	1	Here, **weak** means that people are completely unable to make themselves righteous. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we still being powerless to make ourselves righteous” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:6	xl85		rc://*/ta/man/translate/figs-explicit	ὑπὲρ ἀσεβῶν	1	Here, **ungodly ones** refers to the **we** mentioned earlier in the verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on behalf of us ungodly ones” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -878,7 +878,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:13	v5l9		rc://*/ta/man/translate/grammar-connect-logic-result	μὴ ὄντος νόμου	1	Here, **being** could indicate: (1) the reason why **sin is not charged**. Alternate translation: “because there was no law” (2) the time when **sin is not charged**. Alternate translation: “when there was no law” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:13	j04c		rc://*/ta/man/translate/figs-explicit	μὴ ὄντος νόμου	1	Here, **no law** implies that God had not yet given people his laws that could help them identify what sin is. If it would be helpful in your language, you could state this explicitly. Alternate translation: “being no law to identify to people what sin is” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:14	bd3q		rc://*/ta/man/translate/figs-personification	ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς	1	Here Paul speaks of **death** as if it were a king who **ruled** **over** people. Paul means that nobody could prevent themselves from dying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “no human from Adam until Moses could escape dying, even those” or “human life from Adam until Moses inevitably ended in death, even the lives of those” (See: [[rc://*/ta/man/translate/figs-personification]])
-5:14	u66m		rc://*/ta/man/translate/figs-abstractnouns	ὁ θάνατος	1	See how you translated **death** in [verse 12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+5:14	u66m		rc://*/ta/man/translate/figs-abstractnouns	ὁ θάνατος	1	See how you translated **death** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 5:14	pdrh		rc://*/ta/man/translate/figs-explicit	ἀπὸ Ἀδὰμ μέχρι Μωϋσέως	1	Here, **Adam** refers to the period of time when Adam lived and **Moses** refers to the period of time when **Moses** lived. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from the time when Adam lived until the time when Moses lived” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:14	w24g		rc://*/ta/man/translate/figs-distinguish	καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ	1	This phrase gives further information about over whom **death ruled**. It is not making a distinction between those who lived during the time of **Adam** and **Moses**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “even over the people who did not disobey God in the same way as did Adam” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 5:14	skns		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος	1	If your language does not use abstract nouns for the ideas of **likeness**, **transgression**, and **pattern**, you could express the same ideas in another way. Alternate translation: “in the same way that Adam transgressed, who typifies the one who is coming” or “exactly how Adam transgressed, who resembles the one who is coming” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -908,10 +908,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:16	jarb		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς δικαίωμα	1	Here, **to** indicates that was follows is the result of God’s **gracious gift**. Use a natural way in your language for indicating result. Alternate translation: “to the resulting justification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:17	n5zx		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces a further explanation of the difference between the trespass and the gracious gift, as discussed in [verses15–16](../05/15.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:17	mhtc		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “considering that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
-5:17	lcyd		rc://*/ta/man/translate/figs-possession	τῷ τοῦ ἑνὸς παραπτώματι	1	See how you translated this phrase in [verse 15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-possession]])
+5:17	lcyd		rc://*/ta/man/translate/figs-possession	τῷ τοῦ ἑνὸς παραπτώματι	1	See how you translated this phrase in [5:15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-possession]])
 5:17	whbf		rc://*/ta/man/translate/figs-nominaladj	τοῦ ἑνὸς & τοῦ ἑνός & τοῦ ἑνὸς	1	See how you translated the first occurrence of **one** in the previous verse. (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 5:17	yvq5		rc://*/ta/man/translate/figs-abstractnouns	τῷ τοῦ ἑνὸς παραπτώματι, ὁ θάνατος & τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης & ἐν ζωῇ	1	If your language does not use abstract nouns for these ideas, you could express the same ideas with verbal forms. Alternate translation: “because the one man trespassed, the fact that people die … how abundantly kind God is and how he makes people righteous … by living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:17	kz6z		rc://*/ta/man/translate/figs-personification	ὁ θάνατος ἐβασίλευσεν	1	See how you translated this phrase in [verse 14](../05/14.md). (See: [[rc://*/ta/man/translate/figs-personification]])
+5:17	kz6z		rc://*/ta/man/translate/figs-personification	ὁ θάνατος ἐβασίλευσεν	1	See how you translated this phrase in [5:14](../05/14.md). (See: [[rc://*/ta/man/translate/figs-personification]])
 5:17	mtr9		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦ ἑνός	1	Here, **through** indicates that **the one** is the reason why **death ruled**. Use a natural way in your language for indicating a reason. Alternate translation: “because of the one” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:17	lf7t		rc://*/ta/man/translate/grammar-connect-words-phrases	πολλῷ μᾶλλον	1	See how you translated this phrase in [verses 10](../05/10.md) and [15](../05/15.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:17	hfvt		rc://*/ta/man/translate/figs-infostructure	ἐν ζωῇ βασιλεύσουσιν, διὰ τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ.	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through the one man Jesus Christ will … rule in life” (See: [[rc://*/ta/man/translate/figs-infostructure]])
@@ -924,20 +924,20 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:18	e7cq		rc://*/ta/man/translate/figs-ellipsis	ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος, εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “So then, as one man trespassed and this trespass caused all men to become condemned, so also one man acted righteously and this act caused all men to become justified for living eternally” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 5:18	mccf		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in [verses 18–21](../05/18.md) summarizes the ideas of [verses 12–17](../05/12.md). If it would be helpful in your language, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:18	sfwg		rc://*/ta/man/translate/grammar-connect-logic-result	δι’ & δι’	1	See how you translated **through** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-5:18	z0jq		rc://*/ta/man/translate/figs-abstractnouns	παραπτώματος & κατάκριμα & δικαίωσιν	1	See how you translated **trespass**, **condemnation**, and **justification** in [verse 16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:18	n8pr		rc://*/ta/man/translate/figs-gendernotations	πάντας ἀνθρώπους	-1	Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated **all men** in [verse 12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+5:18	z0jq		rc://*/ta/man/translate/figs-abstractnouns	παραπτώματος & κατάκριμα & δικαίωσιν	1	See how you translated **trespass**, **condemnation**, and **justification** in [5:16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+5:18	n8pr		rc://*/ta/man/translate/figs-gendernotations	πάντας ἀνθρώπους	-1	Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated **all men** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 5:18	bcm2		rc://*/ta/man/translate/figs-possession	δικαίωσιν ζωῆς	1	Paul is using the possessive form to describe how **justification** relates to **life**. This could mean: (1) **justification** that leads to **life**. Alternate translation: “justification that brings eternal life” (2) **justification** that is **life**. Alternate translation: “justification, which is eternal life” (See: [[rc://*/ta/man/translate/figs-possession]])
 5:18	bmey		rc://*/ta/man/translate/figs-explicit	ζωῆς	1	Here, **life** refers to “eternal life.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “of eternal life” or “for living forever” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:19	hj69		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:19	sjek		rc://*/ta/man/translate/grammar-connect-words-phrases	ὥσπερ & οὕτως καὶ	1	See how you translated the similar connective words **just as** and **so also** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 5:19	rgji		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ & διὰ	1	See how you translated **through** in the previous two verses. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:19	z8r8		rc://*/ta/man/translate/figs-abstractnouns	τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου & τῆς ὑπακοῆς τοῦ ἑνὸς	1	If your language does not use abstract nouns for the ideas of **disobedience** and **obedience**, you could express the same ideas with verbal forms. You may need to supply an object for the verbs, such as “God” or “God’s command.” Alternate translation: “the one man disobeying God … the one man obeying God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:19	qpsm		rc://*/ta/man/translate/figs-explicit	τοῦ ἑνὸς ἀνθρώπου	1	Here, **the one man** refers to “Adam.” See how you translated the similar use of **one man** in [verse 12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:19	qpsm		rc://*/ta/man/translate/figs-explicit	τοῦ ἑνὸς ἀνθρώπου	1	Here, **the one man** refers to “Adam.” See how you translated the similar use of **one man** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:19	q8lj		rc://*/ta/man/translate/figs-activepassive	διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου, ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the disobedience of the one man caused the many to become sinners” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-5:19	huig		rc://*/ta/man/translate/figs-nominaladj	οἱ πολλοί	-1	See how you translated **the many** in [verse 15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
-5:19	px2r		rc://*/ta/man/translate/figs-nominaladj	ἁμαρτωλοὶ	1	See how you translated **sinners** in [verse 8](../05/08.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+5:19	huig		rc://*/ta/man/translate/figs-nominaladj	οἱ πολλοί	-1	See how you translated **the many** in [5:15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
+5:19	px2r		rc://*/ta/man/translate/figs-nominaladj	ἁμαρτωλοὶ	1	See how you translated **sinners** in [5:8](../05/08.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]])
 5:19	bhra		rc://*/ta/man/translate/figs-activepassive	διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δίκαιοι κατασταθήσονται οἱ πολλοί	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the obedience of the one caused the many to become righteous ones” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-5:19	haks		rc://*/ta/man/translate/figs-explicit	τοῦ ἑνὸς	2	Here, **the one** refers to “Jesus Christ.” See how you translated the third occurrence of **the one ** in [verse 17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+5:19	haks		rc://*/ta/man/translate/figs-explicit	τοῦ ἑνὸς	2	Here, **the one** refers to “Jesus Christ.” See how you translated the third occurrence of **the one ** in [5:17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:20	lah6		rc://*/ta/man/translate/grammar-collectivenouns	νόμος	1	See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 5:20	w958		rc://*/ta/man/translate/figs-personification	παρεισῆλθεν	1	The word translated **slipped in** can refer to sneaking in unnoticed, as in [Jude 1:4](../jud/01/04.md). Paul may be stressing how the coming of **the law** was like an unwelcome person secretly intruding at some location. If it would be helpful in your language, you could make this explicit. Alternate translation: “intruded like a person sneaking in unnoticed” (See: [[rc://*/ta/man/translate/figs-personification]])
 5:20	ttcw		rc://*/ta/man/translate/figs-abstractnouns	τὸ παράπτωμα & ἡ ἁμαρτία & ἡ χάρις	1	See how you translated **trespass** in [verses 15–18](../05/15.md), **sin** in [verses 12–13](../05/12.md), and **grace** in [verses 15](../05/15.md) and [17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -945,15 +945,15 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 5:20	wbh3		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα πλεονάσῃ τὸ παράπτωμα	1	This clause could refer to: (1) one of God’s purposes for giving **the law**. Alternate translation: “in order to increase the trespass” (2) the result of God giving **the law**. Alternate translation (with preceding comma): “resulting in the trespass increasing” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 5:20	godn		rc://*/ta/man/translate/figs-metaphor	οὗ	1	Here Paul uses **where** to refer to **sin** and **grace** as if they were located somewhere. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “as” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 5:21	ycy7		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	The phrase **so that** here introduces a purpose clause. Paul is stating the purpose for which God caused grace to abound, as stated in the previous verse. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “for the purpose that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
-5:21	ymxy		rc://*/ta/man/translate/grammar-connect-words-phrases	ὥσπερ & οὕτως καὶ	1	See how you translated **just as** and **so also** in the [verse 19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-5:21	leu9		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἁμαρτία ἐν τῷ θανάτῳ & ἡ χάρις & δικαιοσύνης & ζωὴν αἰώνιον	1	See how you translated **sin** and **grace** in the previous verse, **death** and **righteousness** in [verse 17](../05/17.md), and **eternal life** in [2:7](../02/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-5:21	wmy8		rc://*/ta/man/translate/figs-personification	ἐβασίλευσεν ἡ ἁμαρτία	1	Here Paul speaks of **sin** as if it were a king ruling over people. Paul means that everyone was controlled by their sinful desires. While death **ruled** in [verse 14](../05/14.md), **sin ruled** after God gave the law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everyone was controlled by sin” (See: [[rc://*/ta/man/translate/figs-personification]])
+5:21	ymxy		rc://*/ta/man/translate/grammar-connect-words-phrases	ὥσπερ & οὕτως καὶ	1	See how you translated **just as** and **so also** in the [5:19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+5:21	leu9		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἁμαρτία ἐν τῷ θανάτῳ & ἡ χάρις & δικαιοσύνης & ζωὴν αἰώνιον	1	See how you translated **sin** and **grace** in the previous verse, **death** and **righteousness** in [5:17](../05/17.md), and **eternal life** in [2:7](../02/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+5:21	wmy8		rc://*/ta/man/translate/figs-personification	ἐβασίλευσεν ἡ ἁμαρτία	1	Here Paul speaks of **sin** as if it were a king ruling over people. Paul means that everyone was controlled by their sinful desires. While death **ruled** in [5:14](../05/14.md), **sin ruled** after God gave the law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everyone was controlled by sin” (See: [[rc://*/ta/man/translate/figs-personification]])
 5:21	wuh2		rc://*/ta/man/translate/figs-explicit	ἐν τῷ θανάτῳ	1	Here, **in death** could refer to: (1) the location in which **sin ruled**. Alternate translation: “in the place where death exists” (2) the means by which **sin ruled**. Alternate translation: “by means of death” (See: [[rc://*/ta/man/translate/figs-explicit]])
 5:21	kc21		rc://*/ta/man/translate/figs-personification	χάρις βασιλεύσῃ διὰ δικαιοσύνης	1	Here Paul speaks of **grace** as if it were a king ruling over people. Paul means that God’s **grace** allows people to become righteous. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “how gracious God is might make people become righteous” (See: [[rc://*/ta/man/translate/figs-personification]])
 5:21	bk72		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ & διὰ	1	See how you translated **through** in the [verses 17–19](../05/17.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:21	c9nj		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ζωὴν αἰώνιον	1	Here, **to** indicates that was follows is the result of God’s **grace** ruling **through righteousness**. Use a natural way in your language for indicating a reason. Alternate translation: “resulted in eternal life” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 5:21	axr9		rc://*/ta/man/translate/figs-explicit	Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν	1	The phrase **Jesus Christ our Lord** refers to what Jesus did for believers in order for them to have **eternal life**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “what Jesus Christ our Lord has done for them” (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:intro	v522				0	# Romans 6 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n\n## Special Concepts in this Chapter\n\n### Slavery\n\nIn this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness as their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://*/tw/dict/bible/other/servant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [verse 3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+6:intro	v522				0	# Romans 6 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n\n## Special Concepts in this Chapter\n\n### Slavery\n\nIn this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness as their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://*/tw/dict/bible/other/servant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [6:3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 6:1	fxgw		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [5:20](../05/20.md). See how you translated **What then** in [3:1](../03/01.md) and [4:1](../04/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:1	pvg3		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ?	1	In this verse Paul is not asking for information, but is using a question to address rumors some people may have been spreading that misrepresent his teachings. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “Then we will say that we should continue in the sin so that the grace might increase!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 6:1	t8tl		rc://*/ta/man/translate/figs-quotemarks	τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ?	1	In this verse and the first part of the next verse, Paul is speaking as if he were a Christian who misunderstood what Paul had taught in the previous chapter. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
@@ -1000,7 +1000,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:6	jpge		rc://*/ta/man/translate/figs-activepassive	καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God might nullify the body of sin” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 6:6	jw00		rc://*/ta/man/translate/figs-metaphor	καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας	1	Paul speaks of **the body of sin** as if it were a condition of slavery that could be cancelled. He means that Christ’s crucifixion removed the ability of sinful desires to control people. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “God might completely end how living sinfully controls people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:6	l6pd		rc://*/ta/man/translate/figs-possession	τὸ σῶμα τῆς ἁμαρτίας	1	Paul is using the possessive form to describe how **the body** is related to **sin**. Use a natural way in your language to express this idea. Here, **the body of sin** could refer to: (1) how humans tend to **sin**. Alternate translation: “our human tendency to sin” or “how living sinfully controls us” (2) how sin controls the human body. Alternate translation: “how sin controls our bodies” (See: [[rc://*/ta/man/translate/figs-possession]])
-6:6	l3zm		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίας & ἁμαρτίᾳ	1	See how you translated **sin** in [verse 1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+6:6	l3zm		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίας & ἁμαρτίᾳ	1	See how you translated **sin** in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:6	c5ie		rc://*/ta/man/translate/grammar-connect-logic-goal	τοῦ μηκέτι δουλεύειν	1	Here, **for** could indicate: (1) God’s purpose for nullifying **the body of sin**. Alternate translation: “in order for it to no longer enslave” (2) the result of **the body of sin** being **nullified**. Alternate translation: “causing it to no longer enslave” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 6:6	rpax		rc://*/ta/man/translate/figs-metaphor	τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ	1	Paul speaks of **the body of sin** as if it could **enslave** people. Here he means that the desire to sin that controls people would no longer do so. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for it to no longer make us live sinfully” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:7	f893		rc://*/ta/man/translate/figs-explicit	ὁ & ἀποθανὼν	1	Here Paul implies that **the one having died** is the same “old man” whom Paul said “was crucified” with Christ in the previous verse. Paul means that God considers any person who has “died to sin” ([6:2](../06/02.md)) to be **freed from** living sinfully. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the one who has died to sin” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1012,19 +1012,19 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:8	c724		rc://*/ta/man/translate/figs-explicit	πιστεύομεν	1	Paul implies that since Christians have **died with Christ**, the result is that they have confidence that they will **live together with him**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we are confident” or “this persuades us” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:8	nuc1		rc://*/ta/man/translate/figs-explicit	καὶ συνζήσομεν αὐτῷ	1	Here Paul implies that **live together with him** refers to “eternal life”, as he mentioned in [5:21](../05/21.md) and [6:4–5](../06/04.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “we will also live forever with him” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:9	bebx		rc://*/ta/man/translate/figs-infostructure	εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν, οὐκέτι ἀποθνῄσκει	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “knowing that Christ no longer dies, having been raised from dead ones” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-6:9	zdkc		rc://*/ta/man/translate/grammar-connect-words-phrases	εἰδότες ὅτι	1	See how you translated the similar phrase in [verse 6](../06/06.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+6:9	zdkc		rc://*/ta/man/translate/grammar-connect-words-phrases	εἰδότες ὅτι	1	See how you translated the similar phrase in [6:6](../06/06.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 6:9	gjqq		rc://*/ta/man/translate/figs-activepassive	Χριστὸς ἐγερθεὶς ἐκ νεκρῶν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ from dead ones, Christ” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-6:9	zkq2		rc://*/ta/man/translate/figs-idiom	ἐγερθεὶς ἐκ νεκρῶν	1	See how you translated the similar clause in [verse 4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+6:9	zkq2		rc://*/ta/man/translate/figs-idiom	ἐγερθεὶς ἐκ νεκρῶν	1	See how you translated the similar clause in [6:4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:9	lvv8		rc://*/ta/man/translate/figs-parallelism	οὐκέτι ἀποθνῄσκει; θάνατος αὐτοῦ οὐκέτι κυριεύει	1	These two phrases mean similar things. Paul says the same thing twice, in slightly different ways, to emphasize that **Christ** can never die again. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “will absolutely never die again” (See: [[rc://*/ta/man/translate/figs-parallelism]])
 6:9	wem1		rc://*/ta/man/translate/figs-personification	θάνατος αὐτοῦ οὐκέτι κυριεύει	1	Here Paul speaks of **death** as if it were a **lord** who could rule over someone. Paul means that Jesus could not possibly die again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he no longer submits to being dead” or “he can never die again” (See: [[rc://*/ta/man/translate/figs-personification]])
-6:9	kl3e		rc://*/ta/man/translate/figs-abstractnouns	θάνατος	1	See how you translated **death** in [verse 4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+6:9	kl3e		rc://*/ta/man/translate/figs-abstractnouns	θάνατος	1	See how you translated **death** in [6:4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:10	ehi9		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows is the reason why Christ “no longer dies,” as stated in the previous verse. Use the most natural way in your language for indicating a reason, as in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:10	e290		rc://*/ta/man/translate/writing-pronouns	ὃ	1	Here, **that which** refers to Christ’s death and life. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the death which” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 6:10	aw31		rc://*/ta/man/translate/figs-explicit	τῇ ἁμαρτίᾳ ἀπέθανεν	1	Here, **to sin** implies that Christ died for the sake of freeing humanity from being “enslaved to sin.” It does not mean that Jesus himself was ever controlled by sin before he died. If it would be helpful in your language, you could state this explicitly. Alternative translation: “he died for the sake of removing sin’s control over people” or “he died to stop sin from controlling people” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:10	j7bl		rc://*/ta/man/translate/writing-pronouns	ὃ δὲ ζῇ	1	Here, **what he lives** refers to Christ’s life after God raised him from the dead. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But the life which” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 6:10	z4yb		rc://*/ta/man/translate/figs-explicit	ζῇ τῷ Θεῷ	1	Here, **to God** implies that Christ now lives for the sake of glorifying God. If it would be helpful in your language, you could state this explicitly. Alternative translation: “he lives for the sake of glorifying God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:11	zjjv		rc://*/ta/man/translate/figs-yousingular	ὑμεῖς	1	Throughout [verses 11–23](../06/11.md), the pronouns **you** and “your” are plural and refer to the believers in Rome to whom Paul wrote this letter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you believers at Rome” (See: [[rc://*/ta/man/translate/figs-yousingular]])
-6:11	dw6l		rc://*/ta/man/translate/figs-metaphor	εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ	1	See how you translated “died to sin” in [verse 2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+6:11	dw6l		rc://*/ta/man/translate/figs-metaphor	εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ	1	See how you translated “died to sin” in [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:11	bjxg		rc://*/ta/man/translate/figs-explicit	ζῶντας & τῷ Θεῷ	1	See how you translated the similar phrase “he lives to God” in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:11	nkvd		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:12	pp2t		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	**Therefore** here introduces a result clause. Paul is stating how he wants his readers to act in response to what he said in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1041,13 +1041,13 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:13	hlzf			ὅπλα & ὅπλα	1	The word translated as **tools** often refers to “weapons.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “as weapons … as weapons”
 6:13	dq4n		rc://*/ta/man/translate/figs-abstractnouns	ἀδικίας & δικαιοσύνης	1	If your language does not use abstract nouns for the ideas of **unrighteousness** and **righteousness**, you could express the same ideas in another way. Alternate translation: “of what is unrighteous … of what is righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:13	wq3m		rc://*/ta/man/translate/figs-metaphor	παραστήσατε ἑαυτοὺς τῷ Θεῷ	1	Paul speaks of his readers as if they could offer themselves as slaves to their master, who is **God**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “give yourselves to God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-6:13	px9k		rc://*/ta/man/translate/figs-simile	ὡσεὶ ἐκ νεκρῶν ζῶντας	1	The point of this comparison is that Christians should live in such a way that demonstrates that they are now **dead to sin, but alive to God**, as mentioned in [verse 11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “as those who are free from living sinfully” or “as those who are no longer controlled by living sinfully” (See: [[rc://*/ta/man/translate/figs-simile]])
-6:13	vk76		rc://*/ta/man/translate/figs-idiom	ἐκ νεκρῶν	1	See how you translated this phrase in [verse 4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+6:13	px9k		rc://*/ta/man/translate/figs-simile	ὡσεὶ ἐκ νεκρῶν ζῶντας	1	The point of this comparison is that Christians should live in such a way that demonstrates that they are now **dead to sin, but alive to God**, as mentioned in [6:11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “as those who are free from living sinfully” or “as those who are no longer controlled by living sinfully” (See: [[rc://*/ta/man/translate/figs-simile]])
+6:13	vk76		rc://*/ta/man/translate/figs-idiom	ἐκ νεκρῶν	1	See how you translated this phrase in [6:4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:13	amyo		rc://*/ta/man/translate/figs-ellipsis	καὶ τὰ μέλη ὑμῶν	1	Paul is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this from the beginning of this sentence. Alternate translation: “and present your members” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 6:13	dz8u		rc://*/ta/man/translate/figs-possession	ὅπλα δικαιοσύνης	1	Paul is using the possessive form to describe **tools** that are characterized by **righteousness**. If it would be helpful in your language, you could use a different expression. Alternate translation: “as righteous tools” or “as tools for living righteously” (See: [[rc://*/ta/man/translate/figs-possession]])
 6:14	xfz1		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 6:14	u36f		rc://*/ta/man/translate/grammar-connect-logic-result	ἁμαρτία & ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν	1	If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because you are not under law, but under grace, do not allow sin to rule over you” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-6:14	gez3		rc://*/ta/man/translate/figs-personification	ἁμαρτία & ὑμῶν οὐ κυριεύσει	1	See how you translated the similar phrase in [verse 12](../06/12.md). (See: [[rc://*/ta/man/translate/figs-personification]])
+6:14	gez3		rc://*/ta/man/translate/figs-personification	ἁμαρτία & ὑμῶν οὐ κυριεύσει	1	See how you translated the similar phrase in [6:12](../06/12.md). (See: [[rc://*/ta/man/translate/figs-personification]])
 6:14	bl09		rc://*/ta/man/translate/figs-declarative	ἁμαρτία & οὐ κυριεύσει	1	Paul is using a future statement to give a command. If it would be helpful in your language, you could use a more natural form for a command. Alternate translation: “sin must not rule over” or “do not allow sin to rule over” (See: [[rc://*/ta/man/translate/figs-declarative]])
 6:14	caqv		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	Here, **for** indicates that what follows is the reason why Paul urges his readers to not allow **sin** to **lord over** them. Use the most natural form in your language for indicating a reason. Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:14	a0dz		rc://*/ta/man/translate/figs-personification	οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν	1	Paul speaks of **law** and **grace** as if they were rulers **under** whose authority people have to live. He means that Christians are no longer controlled by the requirements of the **law**, which resulted in people sinning more, as stated in [5:20](../05/20.md). By contrast, Christians now serve the gracious God, as is explained in [verses 15–23](../06/15.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for the law no longer controls you, but you are now controlled by God’s grace” (See: [[rc://*/ta/man/translate/figs-personification]])
@@ -1066,7 +1066,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:16	zim4		rc://*/ta/man/translate/figs-abstractnouns	εἰς ὑπακοήν & ὑπακοῆς	1	If your language does not use an abstract noun for the idea of **obedience**, you could express the same idea in a different way. Alternate translation: “to obey … to obey” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:16	h0ar		rc://*/ta/man/translate/figs-personification	ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην	1	Here, **sin** and **obedience** are spoken of as if they were masters that **slaves** would obey. Paul means that people can be controlled either by their desire to **sin** or a desire to obey God. If it would be helpful in your language, you could express this plainly. Alternate translation: “whether you are controlled by sinning, leading to death, or you are controlled by obeying God, leading to righteousness” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:16	gtzd		rc://*/ta/man/translate/figs-possession	ἁμαρτίας & ὑπακοῆς	1	Paul is using the possessive form to describe **slaves** that belong to **sin** or **obedience**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “slaves that belong to sin … slaves that belong to obedience” or “sin’s slaves … obedience’s slaves” (See: [[rc://*/ta/man/translate/figs-possession]])
-6:16	cyct		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίας & δικαιοσύνην	1	See how you translated **sin** in [verse 1](../06/01.md) and **righteousness** in [verse 13](../06/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+6:16	cyct		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίας & δικαιοσύνην	1	See how you translated **sin** in [6:1](../06/01.md) and **righteousness** in [6:13](../06/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:16	zfgc		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς θάνατον & εἰς δικαιοσύνην	1	Here, **leading to** indicates result. Use a natural way in your language to indicate result. Alternate translation: “resulting in death … resulting to righteousness” or “causing death … causing righteousness” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:16	d8gv		rc://*/ta/man/translate/figs-explicit	εἰς θάνατον	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If it would be helpful in your language, you could state this explicitly. Alternate translation: “leading to spiritual death” or “causing one to die spiritually” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:17	xj75		rc://*/ta/man/translate/figs-exclamations	χάρις & τῷ Θεῷ	1	Here, **thanks be to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. Alternate translation: “I give thanks to God!” (See: [[rc://*/ta/man/translate/figs-exclamations]])
@@ -1079,14 +1079,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:17	pz14		rc://*/ta/man/translate/figs-activepassive	ὃν παρεδόθητε	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that God gave you over to” or (See: [[rc://*/ta/man/translate/figs-activepassive]])
 6:18	fcd1		rc://*/ta/man/translate/figs-personification	ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε τῇ δικαιοσύνῃ	1	Here Paul speaks of **sin** and **righteousness** as if they were slave-masters that people could be **enslaved** to. Paul means that his readers are no longer controlled by their sinful desires, but are controlled by the desire to live righteously. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “And having been freed from having to live sinfully, you now have to live righteously” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:18	y2zg		rc://*/ta/man/translate/figs-activepassive	ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε	1	If your language does not use passive forms in this way, you could express these ideas in active forms or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “And God having freed you from sin, he enslaved you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-6:18	twpq		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίας & δικαιοσύνῃ	1	See how you translated **sin** and **righteousness** in [verse 16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+6:18	twpq		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτίας & δικαιοσύνῃ	1	See how you translated **sin** and **righteousness** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:19	jlmd		rc://*/ta/man/translate/grammar-connect-logic-result	ἀνθρώπινον λέγω, διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν	1	If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because of the weakness of your flesh, I speak as a man” or “Because you are still immature, I have to speak in simple terms” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:19	puvh		rc://*/ta/man/translate/figs-idiom	ἀνθρώπινον λέγω	1	Here, **as a man** is an idiom meaning “the way people do” or “like a human being.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I am speaking based on how human beings perceive things” or “I am talking like a mere human being” (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:19	gt1n		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν & τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & τῇ δικαιοσύνῃ εἰς ἁγιασμόν	1	If your language does not use abstract nouns for the ideas of **weakness**, **uncleanness**, **lawlessness**, **righteousness**, and **sanctification**, you could express the same ideas in another way. Alternate translation: “how weak your flesh is … to act impurely and to be more and more lawless … for living righteously, which leads to being sanctified” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:19	l4ah		rc://*/ta/man/translate/figs-idiom	τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν	1	Here, **flesh** is an idiom that refers to human nature. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “your human weakness” or “your natural limitations” (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:19	psmw		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in [verses 17–18](../06/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Moreover,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 6:19	x2kt		rc://*/ta/man/translate/grammar-connect-words-phrases	ὥσπερ & οὕτως	1	See how you translated **just as** and **so** in the [5:19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-6:19	jbcz		rc://*/ta/man/translate/figs-personification	παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ	1	Paul speaks of body parts as if they were **slaves** that could be offered to someone or used by someone. He means that his readers used to use their body parts to act impurely and to disobey God’s laws, but now they should use them to live in the way God wants. If it would be helpful in your language, you could express the meaning plainly. See how you translated similar phrases in [verse 13](../06/13.md). Alternative translation: “you used your members to act uncleanly and to disobey God more and more … use your members to act righteously” (See: [[rc://*/ta/man/translate/figs-personification]])
+6:19	jbcz		rc://*/ta/man/translate/figs-personification	παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ	1	Paul speaks of body parts as if they were **slaves** that could be offered to someone or used by someone. He means that his readers used to use their body parts to act impurely and to disobey God’s laws, but now they should use them to live in the way God wants. If it would be helpful in your language, you could express the meaning plainly. See how you translated similar phrases in [6:13](../06/13.md). Alternative translation: “you used your members to act uncleanly and to disobey God more and more … use your members to act righteously” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:19	o0ta		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ἁγιασμόν	1	The phrase **leading to** indicates result. Use a natural way in your language to indicate result. Alternate translation: “resulting in sanctification” or “causing sanctification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:20	s9pk		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here introduces a result clause. Use a natural way in your language to indicate result. Alternate translation: “This reason for this is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:20	i1ze		rc://*/ta/man/translate/figs-personification	ὅτε & δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ	1	Here, Paul speaks of **sin** and **righteousness** as if they were slave-masters. Paul means that when his readers had previously used their bodies to act sinfully, they were not serving God’s purposes as **slaves** of **righteousness**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when you were controlled by sin, you did not serve God” or “when you were living sinfully, you did not live righteously” (See: [[rc://*/ta/man/translate/figs-personification]])
@@ -1096,22 +1096,22 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 6:21	vgam		rc://*/ta/man/translate/figs-idiom	καρπὸν	1	Here, **fruit** is an idiom that refers to a benefit or advantage. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “advantage” or “profit” (See: [[rc://*/ta/man/translate/figs-idiom]])
 6:21	pnbm		rc://*/ta/man/translate/figs-explicit	ἐφ’ οἷς & ἐκείνων	1	Here, **which things** and **those things** refer to sins. If it would be helpful in your language, you could state this explicitly. Alternate translation: “because of which sins … of those sins” (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:21	j2ie		rc://*/ta/man/translate/figs-abstractnouns	τὸ γὰρ τέλος ἐκείνων θάνατος	1	If your language does not use abstract nouns for the ideas of **outcome** and **death**, you could express the same ideas in another way. Alternate translation: “For those things finally result in you dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-6:21	tj21		rc://*/ta/man/translate/figs-explicit	θάνατος	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verse 16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+6:21	tj21		rc://*/ta/man/translate/figs-explicit	θάνατος	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 6:22	x8vw		rc://*/ta/man/translate/grammar-connect-logic-contrast	νυνὶ δέ	1	**But now** introduces a contrast with the previous two verses, a contrast that focuses on time. The word translated **now** refers to the time after the Roman believers became Christians. If it would be helpful in your language, you could clarify what **now** refers to. Alternate translation: “But now that you believe in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 6:22	cqlf		rc://*/ta/man/translate/grammar-connect-logic-result	ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ	1	This clause indicates the reason why Paul’s readers have **fruit leading to sanctification**. Use a natural way in your language for indicating a reason. Alternate translation: “because you have been freed from sin and have been enslaved to God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-6:22	fmtc		rc://*/ta/man/translate/figs-personification	ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ	1	Here Paul speaks of **sin** and **God** as if they were slave-masters. Paul means that Christians are no longer controlled by their desire to sin, but are supposed to obey **God** instead. See a similar phrase in [verse 18](../06/18.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having been freed from having to live sinfully and having begun to serve God” (See: [[rc://*/ta/man/translate/figs-personification]])
+6:22	fmtc		rc://*/ta/man/translate/figs-personification	ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ	1	Here Paul speaks of **sin** and **God** as if they were slave-masters. Paul means that Christians are no longer controlled by their desire to sin, but are supposed to obey **God** instead. See a similar phrase in [6:18](../06/18.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having been freed from having to live sinfully and having begun to serve God” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:22	z3ap		rc://*/ta/man/translate/figs-activepassive	ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ	1	If your language does not use passive forms in this way, you could express these ideas in active forms or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God having freed you from sin and having enslaved you to himself” or “God having released you from being controlled by your sin and having caused you to serve him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 6:22	npf3		rc://*/ta/man/translate/figs-idiom	ἔχετε τὸν καρπὸν ὑμῶν	1	See how you translated **fruit** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]])
-6:22	a478		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἁγιασμόν, τὸ & τέλος ζωὴν αἰώνιον	1	See how you translated **sanctification** in [verse 19](../06/19.md), **outcome** in [verse 21](../06/21.md), and **eternal life** in [5:21](../05/21.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-6:22	lvhh		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ἁγιασμόν	1	See how you translated this phrase in [verse 19](../06/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+6:22	a478		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἁγιασμόν, τὸ & τέλος ζωὴν αἰώνιον	1	See how you translated **sanctification** in [6:19](../06/19.md), **outcome** in [6:21](../06/21.md), and **eternal life** in [5:21](../05/21.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+6:22	lvhh		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς ἁγιασμόν	1	See how you translated this phrase in [6:19](../06/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:23	gacy		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** here indicates that this verse gives the reason for what Paul said in the previous two verses. Use a natural way in your language for indicating a reason. Alternate translation: “This is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 6:23	ze3f		rc://*/ta/man/translate/figs-personification	τὰ & ὀψώνια τῆς ἁμαρτίας θάνατος	1	Here, Paul speaks of **sin** as if it were a person who could pay **wages**. Paul means that the result of living sinfully is eternal **death**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when a person lives sinfully, it results in eternal death” (See: [[rc://*/ta/man/translate/figs-personification]])
 6:23	juc4		rc://*/ta/man/translate/figs-metaphor	τὰ & ὀψώνια τῆς ἁμαρτίας θάνατος	1	Paul speaks of **death** as if it were **wages** paid to those who **sin**. He means that the result of living sinfully is eternal **death**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation: “whoever lives sinfully receives eternal death as the result” or “whoever lives sinfully earns eternal death as if it were wages for work” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 6:23	iyv3		rc://*/ta/man/translate/figs-possession	τὰ & ὀψώνια τῆς ἁμαρτίας	1	Paul is using the possessive form to describe **the wages** that come from **sin**. If it would be helpful in your language, you could use a different expression. Alternate translation: “sin’s wages” or “the wages that come from sin” (See: [[rc://*/ta/man/translate/figs-possession]])
 6:23	pizh		rc://*/ta/man/translate/figs-explicit	θάνατος	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verses 16](../06/16.md) and [21](../06/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-6:23	slyb		rc://*/ta/man/translate/figs-abstractnouns	θάνατος; τὸ & χάρισμα & ζωὴ αἰώνιος	1	See how you translated **death** in [verse 21](../06/21.md), **gracious gift** in [5:15–16](../05/15.md), and **eternal life** in [verse 22](../06/22.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+6:23	slyb		rc://*/ta/man/translate/figs-abstractnouns	θάνατος; τὸ & χάρισμα & ζωὴ αἰώνιος	1	See how you translated **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/15.md), and **eternal life** in [6:22](../06/22.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 6:23	cwkw		rc://*/ta/man/translate/figs-possession	τὸ & χάρισμα τοῦ Θεοῦ	1	Paul is using the possessive form to describe **the gracious gift** that comes from **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “God’s gracious gift” or “the gracious gift from God” (See: [[rc://*/ta/man/translate/figs-possession]])
-6:23	jn66		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	Paul speaks of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus**, as stated in [verse 11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+6:23	jn66		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	Paul speaks of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus**, as stated in [6:11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:intro	fl1y				0	# Romans 7 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n\n## Special Concepts in this Chapter\n\n### “The Law”\n\nThroughout most of this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. However, in [verses 21–25](../07/21.md) Paul uses the word “law” in several different ways. Each of these different uses will be addressed in the notes. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage\n\nScripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all Jewish believers in Christ. Paul calls these people “brothers” in [verses 1](../07/01.md) and [4](../07/04.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 7:1	mk7w		rc://*/ta/man/translate/figs-rquestion	ἢ ἀγνοεῖτε, ἀδελφοί (γινώσκουσιν γὰρ νόμον λαλῶ), ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ’ ὅσον χρόνον ζῇ?	1	Paul is using a rhetorical question here to emphasize that the Jew is required to obey the law of Moses his whole life. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You surely know, brothers (for I am speaking to those who know the law), that the law is lord of the man for as long as he lives!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 7:1	guk4		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here to refer to both male and female Jewish believers in Christ. Alternate translation: “my fellow Jewish Christians” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
@@ -1133,7 +1133,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:3	r2m4		rc://*/ta/man/translate/figs-activepassive	μοιχαλὶς χρηματίσει	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the law will title her an adulteress” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 7:3	wg4k		rc://*/ta/man/translate/figs-metaphor	ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου	1	Here Paul speaks of **the law** as if it were an object or person someone could be freed from. Paul means that **the law** that prohibited a woman from marrying **another husband** did not apply if her first husband died. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar phrase “she has been released from the law” in the previous verse. Alternate translation: “she is no longer required to remain married to the first husband” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:4	kvqw		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	**So then** here introduces the result of what Paul said in [verses 1–3](../07/01.md). Use a natural way in your language for introducing a result clause. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-7:4	ne64		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [verse 1](../07/01.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+7:4	ne64		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [7:1](../07/01.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 7:4	z8zj		rc://*/ta/man/translate/figs-activepassive	καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you also died to the law” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 7:4	svrq		rc://*/ta/man/translate/figs-rpronouns	καὶ ὑμεῖς ἐθανατώθητε	1	Paul uses the word **yourselves** to emphasize that even Jewish Christians are not required to obey the law of Moses. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “you very Jews yourselves were also made dead” or “even you Jews yourselves were also made dead” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
 7:4	vpwf		rc://*/ta/man/translate/figs-metaphor	καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ	1	Here Paul uses **made dead** to refer to Jewish Christians not being required to obey the law of Moses. Just as dead people don’t have to obey the law, so too, Jewish Christians no longer have to obey it. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “your yourselves no longer have to obey the law” or “you yourselves are like dead people in that you do not have to obey the law” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1145,7 +1145,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:4	t9nt		rc://*/ta/man/translate/figs-idiom	τῷ ἐκ νεκρῶν ἐγερθέντι	1	See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 7:4	gxjj		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα καρποφορήσωμεν τῷ Θεῷ	1	Here, **in order that** introduces a purpose clause. Paul is stating the purpose for which God **raised** Jesus **from dead ones**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order for us to produce fruit for God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 7:4	c4rl		rc://*/ta/man/translate/figs-metaphor	καρποφορήσωμεν τῷ Θεῷ	1	Paul uses **fruit** here to refer to actions that please God as if they were **fruit** that a person could grow. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we might be able to do things pleasing to God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-7:4	ka0o		rc://*/ta/man/translate/figs-exclusive	καρποφορήσωμεν	1	Here, **we** includes all those whom Paul called **brothers** earlier in this verse and in [verse 1](../07/01.md), so **we** is inclusive of all Jewish Christians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+7:4	ka0o		rc://*/ta/man/translate/figs-exclusive	καρποφορήσωμεν	1	Here, **we** includes all those whom Paul called **brothers** earlier in this verse and in [7:1](../07/01.md), so **we** is inclusive of all Jewish Christians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 7:5	i1zl		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in the next two verses explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 7:5	gmb9		rc://*/ta/man/translate/figs-metaphor	ἦμεν ἐν τῇ σαρκί	1	Here Paul speaks of **the flesh** as if it were a location that someone could be **in**. He means his readers used to live according to the desires of their sinful natures. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we were living according to our sinful natures” or “we were doing whatever we wanted to do” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:5	bl7i		rc://*/ta/man/translate/figs-abstractnouns	τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο	1	If your language does not use an abstract noun for the idea of **passions**, you could express the same idea in another way. Alternate translation: “the desire to sin that was through the law was working” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1168,14 +1168,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:6	vhqd		rc://*/ta/man/translate/figs-possession	ἐν καινότητι Πνεύματος	1	Paul uses the possessive form to describe the **newness** that is produced by **the Spirit**. Paul means that the Holy Spirit enables Christians to live in a new way that pleases God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in a new way that comes from the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-possession]])
 7:6	rm8r		rc://*/ta/man/translate/figs-possession	παλαιότητι γράμματος	1	Paul uses the possessive form to describe the **oldness** that is determined by **the letter**. Paul means that Christians do not live in the old way that the law of Moses requires. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in the old way that the letter requires” (See: [[rc://*/ta/man/translate/figs-possession]])
 7:6	iozz		rc://*/ta/man/translate/figs-metonymy	γράμματος	1	Paul uses **the letter** to refer to **the law** which is written down with letters. See how you translated this word in [2:27](../02/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-7:7	k1jj		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν ἐροῦμεν?	1	**Then** indicates that what follows this word explains what came before it. Here, **then** indicates that what follows is a response to what Paul said in the previous verses, especially what he said in [verse 5](../07/05.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-7:7	bnyx		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία?	1	In these two sentences Paul is not asking for information, but is using questions to address an objection that some people may have to what he said in [verse 5](../07/05.md) because they misunderstood him. If you would not use rhetorical questions for this purpose in your language, you could translate his words as statements or exclamations or communicate the emphasis in another way. Alternate translation: “Then we will say that the law is sin!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
+7:7	k1jj		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν ἐροῦμεν?	1	**Then** indicates that what follows this word explains what came before it. Here, **then** indicates that what follows is a response to what Paul said in the previous verses, especially what he said in [7:5](../07/05.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+7:7	bnyx		rc://*/ta/man/translate/figs-rquestion	τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία?	1	In these two sentences Paul is not asking for information, but is using questions to address an objection that some people may have to what he said in [7:5](../07/05.md) because they misunderstood him. If you would not use rhetorical questions for this purpose in your language, you could translate his words as statements or exclamations or communicate the emphasis in another way. Alternate translation: “Then we will say that the law is sin!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 7:7	f3hc		rc://*/ta/man/translate/figs-quotemarks	τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία?	1	In these two sentences Paul is speaking as if he were a Jewish Christian who misunderstood what Paul had taught in the previous verses. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 7:7	zl8m		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτία & τὴν ἁμαρτίαν	1	If your language does not use an abstract noun for the idea of **sin**, you could express the same idea in another way. Alternate translation: “something sinful … what things are sinful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:7	erx6		rc://*/ta/man/translate/figs-explicit	μὴ γένοιτο	1	In this sentence Paul begins to respond to the rhetorical questions he wrote earlier in the verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be!’” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:7	u8gm		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο	1	See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
 7:7	y92j		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλὰ	1	**But** here indicates that what follows is in contrast to what came before it. Here, **But** introduces the contrast to the idea that **the law** is sinful. Use a natural way in your language for introducing a contrast. Alternate translation: “Nevertheless,” or “By contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
-7:7	zzsf		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an example from God’s law that illustrates the importance of **the law**. See how you translated the same use of **For** in [verse 2](../07/02.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+7:7	zzsf		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an example from God’s law that illustrates the importance of **the law**. See how you translated the same use of **For** in [7:2](../07/02.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 7:7	g0np		rc://*/ta/man/translate/figs-abstractnouns	τήν & ἐπιθυμίαν	1	If your language does not use an abstract noun for the idea of **covetousness**, you could express the same idea in another way. Alternate translation: “what it means to be covetous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:7	refv		rc://*/ta/man/translate/writing-quotations	ὁ νόμος ἔλεγεν	1	Here Paul uses **said** to indicate a quotation from **the law** that is written in the Old Testament ([Exodus 20:17](../exo/20/17.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it had been written in the law” (See: [[rc://*/ta/man/translate/writing-quotations]])
 7:7	qb5v		rc://*/ta/man/translate/figs-personification	ὁ νόμος ἔλεγεν	1	Here Paul speaks of **the law** as if it were a person who could say something. He means that God **said** what was written down in **the law**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God said in the law” (See: [[rc://*/ta/man/translate/figs-personification]])
@@ -1188,7 +1188,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:9	sz5q		rc://*/ta/man/translate/figs-personification	ἐλθούσης & τῆς ἐντολῆς	1	Paul speaks of **the commandment** as if it were a person who could **come** to Paul. He means that he became aware of **the commandment**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when I became aware of the commandment” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:9	i90y		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐντολῆς, ἡ ἁμαρτία	1	See how you translated **commandment** and **sin** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:9	d4wm		rc://*/ta/man/translate/figs-explicit	τῆς ἐντολῆς	1	Here, **the commandment** could refer to: (1) all the commandments that make up God’s law. Alternate translation: “God’s commandments” (2) **the commandment** against coveting, as mentioned in the previous verse. Alternate translation: “the commandment against coveting” (See: [[rc://*/ta/man/translate/figs-explicit]])
-7:9	q9le		rc://*/ta/man/translate/figs-personification	ἡ ἁμαρτία ἀνέζησεν	1	Here Paul speaks of **sin** as if it were a person who could come **to life**. This could mean: (1) Paul’s desire to sin was stimulated, as mentioned in the previous verse. Alternate translation: “my desire to sin was stimulated” (2) Paul realized that he was sinning, as mentioned in [verse 7](../07/07.md). Alternate translation: “I became aware of my sin” (See: [[rc://*/ta/man/translate/figs-personification]])
+7:9	q9le		rc://*/ta/man/translate/figs-personification	ἡ ἁμαρτία ἀνέζησεν	1	Here Paul speaks of **sin** as if it were a person who could come **to life**. This could mean: (1) Paul’s desire to sin was stimulated, as mentioned in the previous verse. Alternate translation: “my desire to sin was stimulated” (2) Paul realized that he was sinning, as mentioned in [7:7](../07/07.md). Alternate translation: “I became aware of my sin” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:10	ouxm		rc://*/ta/man/translate/figs-metaphor	ἐγὼ & ἀπέθανον	1	Paul uses **died** here to refer to being spiritually dead, which is the spiritual condition of all non-Christians. Spiritual death results in eternal punishment in hell after a person’s body dies. Paul means here that he realized that he was spiritually dead when he understood God’s law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I died spiritually” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:10	mzx2		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἐντολὴ	1	See how you translated **commandment** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:10	jmso		rc://*/ta/man/translate/figs-explicit	ζωὴν	1	Here, **life** refers to “eternal life.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “of eternal life” or “for living forever” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1197,18 +1197,18 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:10	hkce		rc://*/ta/man/translate/figs-activepassive	εὑρέθη & αὕτη	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I found it to be” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 7:10	jrrw		rc://*/ta/man/translate/figs-metaphor	εὑρέθη & αὕτη	1	Here Paul speaks of **the commandment** as if it were an object that could be **found**. Paul means that he realized that God’s law results in spiritual death for people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I realized it was to be” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:10	y97i		rc://*/ta/man/translate/figs-explicit	θάνατον	1	Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-7:11	r582		rc://*/ta/man/translate/figs-personification	ἡ & ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς	1	See how you translated this clause in [verse 8](../07/08.md). (See: [[rc://*/ta/man/translate/figs-personification]])
+7:11	r582		rc://*/ta/man/translate/figs-personification	ἡ & ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς	1	See how you translated this clause in [7:8](../07/08.md). (See: [[rc://*/ta/man/translate/figs-personification]])
 7:11	qi99		rc://*/ta/man/translate/figs-personification	ἐξηπάτησέν με	1	Here Paul speaks of **sin** as if it were a person who could deceive people. Paul means that his desire to sin tricked him into thinking that he could become righteous by obeying **the commandment**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “caused me to deceive myself” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:11	qljg		rc://*/ta/man/translate/writing-pronouns	δι’ αὐτῆς	1	The pronoun **it** refers to **the commandment**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “through the commandment” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 7:11	f6sx		rc://*/ta/man/translate/figs-personification	ἀπέκτεινεν	1	Here Paul speaks of **sin** as if it were a person who could kill people. Paul means that his desire to sin caused him to disobey God’s law, which resulted in Paul being spiritually dead. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “caused me to die spiritually” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:12	h0li		rc://*/ta/man/translate/grammar-connect-logic-result	ὥστε	1	**So then** indicates that what follows this phrase explains what came before it. **So then** here introduces the result of what Paul said in [verses 7–11](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-7:12	i3ka		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἐντολὴ	1	See how you translated **commandment** in [verse 9](../07/09.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+7:12	i3ka		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἐντολὴ	1	See how you translated **commandment** in [7:9](../07/09.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:13	us69		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows is the result of what Paul said in [verses 7–12](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:13	e1bx		rc://*/ta/man/translate/figs-rquestion	τὸ & ἀγαθὸν ἐμοὶ ἐγένετο θάνατος?	1	Paul is using a rhetorical question here to emphasize that the law did not directly cause him to become spiritually dead. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “surely what is good did not become death to me!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 7:13	g451		rc://*/ta/man/translate/figs-explicit	τὸ & ἀγαθὸν & διὰ τοῦ ἀγαθοῦ	1	Here, **what is good** refers to the law. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God’s good laws … through those good laws” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:13	qwe9		rc://*/ta/man/translate/figs-metaphor	ἐμοὶ ἐγένετο θάνατος	1	Here Paul speaks of the law as if it could **become death**. Paul is referring to the idea that God’s laws directly caused him to become spiritually dead. He rejects this idea in the next sentence. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “did … cause me to die spiritually” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:13	ee64		rc://*/ta/man/translate/figs-explicit	θάνατος & θάνατον	1	In this verse **death** refers to spiritual death, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-7:13	r84l		rc://*/ta/man/translate/figs-abstractnouns	θάνατος & ἡ ἁμαρτία & ἁμαρτία & θάνατον & ἡ ἁμαρτία διὰ τῆς ἐντολῆς	1	See how you translated the abstract nouns **sin** and **commandment** in [verse 11](../07/11.md) and **death** in [verse 10](../07/10.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+7:13	r84l		rc://*/ta/man/translate/figs-abstractnouns	θάνατος & ἡ ἁμαρτία & ἁμαρτία & θάνατον & ἡ ἁμαρτία διὰ τῆς ἐντολῆς	1	See how you translated the abstract nouns **sin** and **commandment** in [7:11](../07/11.md) and **death** in [7:10](../07/10.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:13	hgm6		rc://*/ta/man/translate/figs-exclamations	μὴ γένοιτο!	1	See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-exclamations]])
 7:13	f9md		rc://*/ta/man/translate/figs-infostructure	ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But sin produced death in me in order that it might be shown to be sin through what is good” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 7:13	qoe9		rc://*/ta/man/translate/grammar-connect-logic-goal	ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον	1	Here, **in order that** indicates a purpose clause. Paul is stating a purpose for **sin** **producing death**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “sin produced death in me for the purpose of showing itself to be sin through what is good” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
@@ -1251,15 +1251,15 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:19	xftc		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the last sentence of the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 7:19	ri3b		rc://*/ta/man/translate/figs-abstractnouns	ἀγαθόν & κακὸν	1	If your language does not use abstract nouns for the ideas of **good** and **evil**, you could express the same ideas in another way. Alternate translation: “good deeds … evil deeds” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:19	j69g		rc://*/ta/man/translate/figs-ellipsis	ὃ θέλω & ἀγαθόν & ὃ οὐ θέλω κακὸν	1	Paul is leaving out some of the words that these clauses would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the good I want to do … the evil I do not want to do” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-7:20	kfvj		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & ὃ οὐ θέλω, τοῦτο ποιῶ	1	See how you translated this clause in [verse 16](../07/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
-7:20	sk9q			οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία	1	See how you translated these clauses in [verse 17](../07/17.md).
+7:20	kfvj		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & ὃ οὐ θέλω, τοῦτο ποιῶ	1	See how you translated this clause in [7:16](../07/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+7:20	sk9q			οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία	1	See how you translated these clauses in [7:17](../07/17.md).
 7:21	rqfu		rc://*/ta/man/translate/figs-metaphor	εὑρίσκω	1	Here Paul speaks of a **law** as if it were an object that he could **find**. Paul means that he became aware of the **law** that is described in the rest of the verse. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I became aware that there was” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:21	qae3		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα	1	Here, **then** introduces a result clause. [Verses 21–25](../07/21.md) describe the logical conclusion to what Paul has stated in [verses 14–20](../07/14.md). Use a natural way in your language for indicating result. Alternate translation: “as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:21	y5vo		rc://*/ta/man/translate/figs-explicit	τὸν νόμον	1	Here, **law** refers to a rule or principle. It does not refer to the laws God gave the Jews. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this rule” or “a different kind of law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:21	xxq9		rc://*/ta/man/translate/figs-infostructure	τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν, ὅτι ἐμοὶ τὸ κακὸν παράκειται	1	If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “that evil is present in me, in me, the one wanting to do good” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 7:21	mo4r		rc://*/ta/man/translate/figs-metaphor	ἐμοὶ & ἐμοὶ τὸ κακὸν παράκειται	1	Here Paul speaks of **evil** as if it were an object that could be inside a person. Paul means that he does evil deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in me … I do evil” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:21	qn1r		rc://*/ta/man/translate/figs-distinguish	τῷ θέλοντι & ποιεῖν τὸ καλὸν	1	Here, **the one wanting to do good** is giving further information about **me**, which refers to Paul. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who is the one wanting to do good” (See: [[rc://*/ta/man/translate/figs-distinguish]])
-7:21	hqp9		rc://*/ta/man/translate/figs-abstractnouns	τὸ καλὸν & τὸ κακὸν	1	See how you translated **good** and **evil** in [verse 19](../07/19.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+7:21	hqp9		rc://*/ta/man/translate/figs-abstractnouns	τὸ καλὸν & τὸ κακὸν	1	See how you translated **good** and **evil** in [7:19](../07/19.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 7:22	mvod		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse is the reason why the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “What I have just said is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 7:22	x28l		rc://*/ta/man/translate/figs-metaphor	συνήδομαι & τῷ νόμῳ τοῦ Θεοῦ	1	Here Paul speaks of **the law of God** as if it were a location in which a person could **delight**. He means that God’s laws cause him to **delight**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I delight because of the law of God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:22	nt65		rc://*/ta/man/translate/grammar-collectivenouns	τῷ νόμῳ τοῦ Θεοῦ	1	Here, **the law of God** refers to the laws that **God** gave the Jews, which is usually what Paul means when he says **the law**. See how you translated the similar expression in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
@@ -1268,9 +1268,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:23	fct8		rc://*/ta/man/translate/figs-explicit	ἕτερον νόμον	1	Here, **a different law** refers to a rule or principle. It does not refer to the laws God gave the Jews. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this rule” or “a different kind of law” (See: [[rc://*/ta/man/translate/figs-explicit]])
 7:23	ijp9		rc://*/ta/man/translate/figs-personification	ἐν τοῖς μέλεσίν μου, ἀντιστρατευόμενον	1	Here Paul speaks of **a different law** as if it were a person who could fight within someone’s body parts. He means that his sinful desires caused him to use his body to do sinful things that he did not want to do. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “were causing me to use my members to sin in opposition to” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:23	v8d8			τοῖς μέλεσίν	-1	See how you translated **members** in [6:13](../06/13.md).
-7:23	t7yh		rc://*/ta/man/translate/figs-possession	τῷ νόμῳ τοῦ νοός μου	1	Here, **the law of my mind** could refer to: (1) a principle that Paul thinks, which is the delight for God’s laws that he said in the previous verse is in his “inner man.” Alternate translation: “the principle I have thought” or “the principle in my mind” (2) the laws God gave the Jews, which Paul says that he serves with his mind in [verse 25](../07/25.md). Alternate translation: “God’s law that is in my mind” (See: [[rc://*/ta/man/translate/figs-possession]])
+7:23	t7yh		rc://*/ta/man/translate/figs-possession	τῷ νόμῳ τοῦ νοός μου	1	Here, **the law of my mind** could refer to: (1) a principle that Paul thinks, which is the delight for God’s laws that he said in the previous verse is in his “inner man.” Alternate translation: “the principle I have thought” or “the principle in my mind” (2) the laws God gave the Jews, which Paul says that he serves with his mind in [7:25](../07/25.md). Alternate translation: “God’s law that is in my mind” (See: [[rc://*/ta/man/translate/figs-possession]])
 7:23	i8w4		rc://*/ta/man/translate/figs-personification	αἰχμαλωτίζοντά με	1	Here Paul speaks of **a different law** as if it were a person who could take someone **captive**. He means that his sinful desires controlled him against his will. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “controlling me” (See: [[rc://*/ta/man/translate/figs-personification]])
-7:23	u4ny		rc://*/ta/man/translate/figs-metaphor	τῷ νόμῳ τῆς ἁμαρτίας	1	Here **the law of the sin** could refer to: (1) the principle that people have a sinful nature. Alternate translation: “the law that is my sinful nature” (2) the laws God gave the Jews, which Paul previously said in [verse 5](../07/05.md) stimulate people to sin more. Alternate translation: “God’s laws that stimulate sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+7:23	u4ny		rc://*/ta/man/translate/figs-metaphor	τῷ νόμῳ τῆς ἁμαρτίας	1	Here **the law of the sin** could refer to: (1) the principle that people have a sinful nature. Alternate translation: “the law that is my sinful nature” (2) the laws God gave the Jews, which Paul previously said in [7:5](../07/05.md) stimulate people to sin more. Alternate translation: “God’s laws that stimulate sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:23	po29		rc://*/ta/man/translate/figs-metaphor	τῷ ὄντι ἐν τοῖς μέλεσίν μου	1	Here Paul speaks of **the law of the sin** as if it were something that could be inside someone. He means he has a sinful nature that influences what he does with his body parts. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “that influences what I do with my members” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 7:24	nu6u		rc://*/ta/man/translate/figs-exclamations	ταλαίπωρος ἐγὼ ἄνθρωπος!	1	This sentence is an exclamation that communicates deep despair. Use an exclamation that is natural in your language for communicating this. Alternate translation: “O, how miserable I am!” (See: [[rc://*/ta/man/translate/figs-exclamations]])
 7:24	hmhj		rc://*/ta/man/translate/figs-rquestion	τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου?	1	Paul is not asking for information, but is using the question form here to emphasize his despair. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely no one will rescue me from the body of this death!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -1282,11 +1282,11 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 7:25	adx1		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς ἐγὼ	1	Paul uses the phrase **I myself** to emphasize the contrast between himself and the sin that causes him to do what he does not want to do. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “it is indeed I who” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
 7:25	sxn3		rc://*/ta/man/translate/figs-personification	τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ; τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας	1	Here Paul speaks of **the law of God** and **the law of sin** as if they were people whom he could **serve**. He means that he wants to obey **the law of God**, but often obeys his desire to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “obey the law of God with the mind, but with the flesh, I obey the law of sin” (See: [[rc://*/ta/man/translate/figs-personification]])
 7:25	e163		rc://*/ta/man/translate/figs-explicit	νοῒ	1	See how you translated **mind** in [1:28](../01/28.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-7:25	dzjl		rc://*/ta/man/translate/grammar-collectivenouns	νόμῳ Θεοῦ	1	See how you translated this phrase in [verse 22](../07/22.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
+7:25	dzjl		rc://*/ta/man/translate/grammar-collectivenouns	νόμῳ Θεοῦ	1	See how you translated this phrase in [7:22](../07/22.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 7:25	cdkb		rc://*/ta/man/translate/figs-ellipsis	τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but with the flesh, I serve the law of sin” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-7:25	fm51		rc://*/ta/man/translate/figs-metaphor	τῇ & σαρκὶ	1	Here Paul uses **flesh** to refer to his sinful nature. See how you translated the similar phrase in [verse 18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-7:25	he4l		rc://*/ta/man/translate/figs-metaphor	νόμῳ ἁμαρτίας	1	See how you translated the similar phrase in [verse 23](../07/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:intro	ev4r				0	# Romans 8 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n    * The Holy Spirit dwells in Christians (8:1–27)\n    * Christians have confidence in God’s love (8:28–8:39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verse 36](../08/36.md). Paul quotes these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Indwelling of the Spirit\n\nIn [verses 9–17](../08/09.md) and [26–27](../08/26.md) Paul says that the Holy Spirit dwells inside Christians to help them stop sinning and to intercede for them. The presence of the Holy Spirit within a person indicates that that person is a genuine Christian. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n### Predestination\n\nMany scholars believe this chapter teaches on a subject known as “predestination.” See the use of the word “predestined” in [verses 28–30](../08/28.md) and “elect” in [verse 33](../08/33.md). Some scholars take this to indicate that God has, from before the foundation of the world, chosen some people to save. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating these verses. (See: [[rc://*/tw/dict/bible/kt/predestine]])\n\n## Important Figure of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [verses 24](../08/24.md) and [31–35](../08/31.md) Paul uses rhetorical questions in order to emphasize that what he is saying is true. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Flesh\n\nPaul uses the word “flesh” in a variety of ways throughout this letter. In this chapter he frequently uses it to refer to sinful human nature. However, he uses the word “flesh” to refer to Christ’s physical body in [verse 3](../08/03.md). Every use of the word “flesh” will be discussed in the notes. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people “brothers” in [verses 12](../08/12.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+7:25	fm51		rc://*/ta/man/translate/figs-metaphor	τῇ & σαρκὶ	1	Here Paul uses **flesh** to refer to his sinful nature. See how you translated the similar phrase in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+7:25	he4l		rc://*/ta/man/translate/figs-metaphor	νόμῳ ἁμαρτίας	1	See how you translated the similar phrase in [7:23](../07/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+8:intro	ev4r				0	# Romans 8 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n    * Baptism represents union with Christ’s death (6:1–14)\n    * Christians are now slaves of righteousness (6:15–23)\n    * Christians have been freed from the law (7:1–6)\n    * The law is not sinful (7:7–12)\n    * Christians still struggle with indwelling sin (7:13–25)\n    * The Holy Spirit dwells in Christians (8:1–27)\n    * Christians have confidence in God’s love (8:28–8:39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [8:36](../08/36.md). Paul quotes these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Indwelling of the Spirit\n\nIn [verses 9–17](../08/09.md) and [26–27](../08/26.md) Paul says that the Holy Spirit dwells inside Christians to help them stop sinning and to intercede for them. The presence of the Holy Spirit within a person indicates that that person is a genuine Christian. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n### Predestination\n\nMany scholars believe this chapter teaches on a subject known as “predestination.” See the use of the word “predestined” in [verses 28–30](../08/28.md) and “elect” in [8:33](../08/33.md). Some scholars take this to indicate that God has, from before the foundation of the world, chosen some people to save. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating these verses. (See: [[rc://*/tw/dict/bible/kt/predestine]])\n\n## Important Figure of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [verses 24](../08/24.md) and [31–35](../08/31.md) Paul uses rhetorical questions in order to emphasize that what he is saying is true. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Flesh\n\nPaul uses the word “flesh” in a variety of ways throughout this letter. In this chapter he frequently uses it to refer to sinful human nature. However, he uses the word “flesh” to refer to Christ’s physical body in [8:3](../08/03.md). Every use of the word “flesh” will be discussed in the notes. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people “brothers” in [verses 12](../08/12.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 8:1	xq2y		rc://*/ta/man/translate/grammar-connect-logic-result	οὐδὲν ἄρα νῦν κατάκριμα	1	Here, **therefore now** marks the beginning of a new section in the letter. It also introduces a result clause that concludes what Paul discussed in chapters 5–7. Use a natural way in your language to indicate result. Alternate translation: “Since all these things are true, there is no condemnation at all” or “As a result of everything that I have just told you being true, there is no condemnation at all” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:1	xw65		rc://*/ta/man/translate/figs-abstractnouns	κατάκριμα	1	See how you translated **condemnation** in [5:16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:1	ti0g		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1358,7 +1358,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:9	vdhw		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	**However** here indicates a strong contrast between people who have “the mindset of the flesh” referred to in the previous verse and the believers to whom Paul is writing this letter. Use a natural way in your language for introducing a contrast. Alternate translation: “On the contrary” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 8:9	iybo		rc://*/ta/man/translate/figs-rpronouns	ὑμεῖς δὲ οὐκ ἐστὲ	1	Paul uses the word **yourselves** to emphasize the contrast between his Christian readers and people who live **in the flesh**. Use a way that is natural in your language to express this emphasis. Alternate translation: “However, you are truly not” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
 8:9	czm9		rc://*/ta/man/translate/figs-metaphor	ἐν σαρκὶ	1	See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:9	e54u		rc://*/ta/man/translate/figs-metaphor	ἐν Πνεύματι	1	Here Paul speaks of the Holy **Spirit** as if he were a location that someone could be **in**. He could mean: (1) believers are controlled by the Holy **Spirit**, which is how **in** is used earlier in the verse. Alternate translation: “controlled by the Spirit” (2) believers are united with the Holy **Spirit**, which is how Paul used **in** in [verse 1](../08/01.md). Alternate translation: “united with the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+8:9	e54u		rc://*/ta/man/translate/figs-metaphor	ἐν Πνεύματι	1	Here Paul speaks of the Holy **Spirit** as if he were a location that someone could be **in**. He could mean: (1) believers are controlled by the Holy **Spirit**, which is how **in** is used earlier in the verse. Alternate translation: “controlled by the Spirit” (2) believers are united with the Holy **Spirit**, which is how Paul used **in** in [8:1](../08/01.md). Alternate translation: “united with the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:9	p55f		rc://*/ta/man/translate/figs-explicit	Πνεύματι & Πνεῦμα Θεοῦ & Πνεῦμα Χριστοῦ	1	These phrases all refer to the Holy **Spirit**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Holy Spirit … the Holy Spirit of God … the Holy Spirit of Christ” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:9	y3vg		rc://*/ta/man/translate/writing-pronouns	οὗτος	1	Here, **this one** refers to the person who **does not have the Spirit of Christ**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this person without the Spirit” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 8:9	akl1		rc://*/ta/man/translate/figs-possession	οὗτος οὐκ ἔστιν αὐτοῦ	1	Paul is using the possessive form to describe a person who does not belong to Christ. If it would be helpful in your language, you could use a different expression. Alternate translation: “this one does not belong to him” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -1382,9 +1382,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:12	fb3m		rc://*/ta/man/translate/figs-ellipsis	οὐ τῇ σαρκὶ	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “we are not debtors to the flesh” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 8:12	ecoo		rc://*/ta/man/translate/figs-metaphor	τῇ σαρκὶ & τοῦ & σάρκα	1	Here Paul uses **the flesh** to refer to sinful human nature. See how you translated the same use of this phrase in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:12	dh1m		rc://*/ta/man/translate/grammar-connect-words-phrases	τοῦ κατὰ σάρκα ζῆν	1	Here, **to live** introduces an explanation of **the flesh**. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “that is, to live according to the flesh” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-8:12	gplu		rc://*/ta/man/translate/figs-idiom	τοῦ κατὰ σάρκα ζῆν	1	See how you translated the similar phrase in [verse 4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+8:12	gplu		rc://*/ta/man/translate/figs-idiom	τοῦ κατὰ σάρκα ζῆν	1	See how you translated the similar phrase in [8:4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 8:13	dczr		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-8:13	ri75		rc://*/ta/man/translate/figs-idiom	κατὰ σάρκα ζῆτε	1	See how you translated the similar phrase in [verse 4](../08/04.md) and in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]])
+8:13	ri75		rc://*/ta/man/translate/figs-idiom	κατὰ σάρκα ζῆτε	1	See how you translated the similar phrase in [8:4](../08/04.md) and in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]])
 8:13	b9n5		rc://*/ta/man/translate/figs-explicit	μέλλετε ἀποθνῄσκειν	1	Here, **die** refers to dying spiritually, which means enduring eternal punishment in hell after experiencing physical death. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you are going to die spiritually” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:13	ld2h		rc://*/ta/man/translate/figs-metaphor	τὰς πράξεις τοῦ σώματος θανατοῦτε	1	Here, **put to death** means “completely stop doing something.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you stop doing the practices of the body” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:13	ze08		rc://*/ta/man/translate/figs-possession	τὰς πράξεις τοῦ σώματος	1	Paul is using the possessive form to describe **the practices** that are done with **the body**. If it would be helpful in your language, you could use a different expression. Alternate translation: “what is done with the body” or “what you do with the body” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -1395,7 +1395,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:14	utms		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that this verse gives the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:14	ojie		rc://*/ta/man/translate/figs-ellipsis	ὅσοι & οὗτοι	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “as many people as … these people” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 8:14	u8pv		rc://*/ta/man/translate/figs-activepassive	ὅσοι & Πνεύματι Θεοῦ ἄγονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “as many as the Spirit of God leads” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-8:14	yz28		rc://*/ta/man/translate/figs-explicit	Πνεύματι Θεοῦ	1	See how you translated **the Spirit of God** in [verse 9](../08/09.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+8:14	yz28		rc://*/ta/man/translate/figs-explicit	Πνεύματι Θεοῦ	1	See how you translated **the Spirit of God** in [8:9](../08/09.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:14	gd1i		rc://*/ta/man/translate/figs-gendernotations	υἱοί Θεοῦ	1	Here Paul is using the term **sons** in a generic sense that includes both men and women. Alternate translation: “the children of God” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 8:14	wrk1		rc://*/ta/man/translate/figs-metaphor	υἱοί Θεοῦ	1	Paul speaks of these people as if **God** were their physical father. He means that these people have a father-son relationship with God because they trust in Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the spiritual children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:15	wpp9		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
@@ -1423,12 +1423,12 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:18	b3b1		rc://*/ta/man/translate/figs-activepassive	λογίζομαι & ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, πρὸς	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I cannot compare the sufferings of this present time with” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 8:18	oj49		rc://*/ta/man/translate/figs-abstractnouns	τὰ παθήματα τοῦ νῦν καιροῦ & τὴν & δόξαν	1	If your language does not use abstract nouns for the ideas of **sufferings** and **glory**, you could express the same ideas in another way. Alternate translation: “the things that make us suffer in this present time … the glorious situation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:18	jjb8		rc://*/ta/man/translate/figs-activepassive	μέλλουσαν & ἀποκαλυφθῆναι	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that God will make known” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-8:19	qoj5		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates how what follows this word relates to what came before it. Here, it indicates that this verse gives additional support for what Paul said in [verse 17](../08/17.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+8:19	qoj5		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates how what follows this word relates to what came before it. Here, it indicates that this verse gives additional support for what Paul said in [8:17](../08/17.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 8:19	dn11		rc://*/ta/man/translate/figs-idiom	ἡ & ἀποκαραδοκία τῆς κτίσεως & ἀπεκδέχεται	1	Here, **the eager expectation** is an idiom Paul uses to emphasize how **eagerly the creation** is waiting. He does not mean that **the eager expectation** itself is waiting. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the creation is very eagerly expecting” or “the creation is eagerly expecting with much eagerness” (See: [[rc://*/ta/man/translate/figs-idiom]])
 8:19	d911		rc://*/ta/man/translate/figs-personification	ἡ & ἀποκαραδοκία τῆς κτίσεως & ἀπεκδέχεται	1	Here Paul speaks of **the creation** as if it were a person who eagerly expects something. If it would be helpful in your language, you could use a simile. Alternate translation: “it is as if the creation is eagerly expecting with eager expectation” (See: [[rc://*/ta/man/translate/figs-personification]])
 8:19	ulvv		rc://*/ta/man/translate/figs-abstractnouns	τῆς κτίσεως & τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ	1	If your language does not use abstract nouns for the ideas of **creation** and **revelation**, you could express the same ideas in another way. Alternate translation: “of the created things … the sons of God to be revealed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:19	dm6s		rc://*/ta/man/translate/figs-activepassive	τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for the time when God will reveal his sons” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-8:19	sr2p		rc://*/ta/man/translate/figs-metaphor	τῶν υἱῶν τοῦ Θεοῦ	1	See how you translated this phrase in [verse 14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+8:19	sr2p		rc://*/ta/man/translate/figs-metaphor	τῶν υἱῶν τοῦ Θεοῦ	1	See how you translated this phrase in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:20	nh58		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in [verses 20–22](../08/20.md) is the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:20	zjl2		rc://*/ta/man/translate/figs-abstractnouns	τῇ & ματαιότητι	1	If your language does not use an abstract noun for the idea of **futility**, you could express the same idea in another way. Alternate translation: “to the condition of being futile” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:20	gdfe		rc://*/ta/man/translate/figs-abstractnouns	ἡ κτίσις	1	See how you translated this in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1446,7 +1446,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:21	tx57		rc://*/ta/man/translate/figs-metaphor	εἰς τὴν ἐλευθερίαν	1	Here Paul speaks of **freedom** as if it were a location someone could enter **into**. Paul means that **the creation** will experience this **freedom**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to experience the freedom” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:21	bv03		rc://*/ta/man/translate/figs-possession	τὴν ἐλευθερίαν τῆς δόξης	1	Paul is using the possessive form to describe **the freedom** that relates to **the glory**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the freedom that comes from the glory” or “the freedom pertaining to the glory” (See: [[rc://*/ta/man/translate/figs-possession]])
 8:21	zsks		rc://*/ta/man/translate/figs-possession	τῆς δόξης τῶν τέκνων τοῦ Θεοῦ	1	Here Paul uses the possessive form **the glory of the children of God** to refer to **the glory** that God shares with believers. This was the same **glory** that God shared with humans when he created them, but which they lost when the first humans sinned, as mentioned in [3:23](../03/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “of the glory that God gives the children of God” (See: [[rc://*/ta/man/translate/figs-possession]])
-8:21	a5ix		rc://*/ta/man/translate/figs-metaphor	τῶν τέκνων τοῦ Θεοῦ	1	See how you translated this phrase in the [verse 16](../08/16.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+8:21	a5ix		rc://*/ta/man/translate/figs-metaphor	τῶν τέκνων τοῦ Θεοῦ	1	See how you translated this phrase in the [8:16](../08/16.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:22	pcay		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in this verse gives further support for what Paul said about the miserable condition of **the creation** in the previous two verses. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 8:22	l69k		rc://*/ta/man/translate/figs-personification	πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει	1	Here Paul speaks of **the creation** as if it were a woman who **groans and labors in pain** while giving birth to a baby. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternate translation: “all the creation is like a woman groaning and laboring in pain while giving birth” or “all the creation is suffering greatly together” (See: [[rc://*/ta/man/translate/figs-personification]])
 8:23	b5sz		rc://*/ta/man/translate/figs-explicit	τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες	1	This clause could refer to: (1) Paul and his Christian readers. Alternate translation: “those who have the firstfruits of the Spirit” (2) the reason why Christians **groan**. Alternate translation: “because we have the firstfruits of the Spirit” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1454,7 +1454,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:23	wutm		rc://*/ta/man/translate/figs-metaphor	τὴν ἀπαρχὴν	1	Here Paul uses **firstfruits** to refer to the Holy **Spirit** as if they were the first crop that was harvested during the harvest season. Paul means that the Holy **Spirit** is the first part of the blessings that God gives Christians. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the first gift” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:23	xun5		rc://*/ta/man/translate/figs-rpronouns	αὐτοὶ	2	Paul uses the word **ourselves** here to emphasize that Christians also share in the suffering of the creation. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “our very selves” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
 8:23	ch9t		rc://*/ta/man/translate/figs-metaphor	ἐν ἑαυτοῖς στενάζομεν	1	Here Paul uses **groan** to refer to the emotional anguish that Christians experience while they wait to be with God in heaven. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “experience emotional anguish” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:23	tiij		rc://*/ta/man/translate/figs-abstractnouns	υἱοθεσίαν & τὴν ἀπολύτρωσιν	1	See how you translated **adoption** in [verse 15](../08/15.md) and **redemption** in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+8:23	tiij		rc://*/ta/man/translate/figs-abstractnouns	υἱοθεσίαν & τὴν ἀπολύτρωσιν	1	See how you translated **adoption** in [8:15](../08/15.md) and **redemption** in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:23	k1wy		rc://*/ta/man/translate/figs-explicit	υἱοθεσίαν ἀπεκδεχόμενοι	1	Here, **our adoption** refers to when we will become full members of God’s family, as adopted sons. If it would be helpful in your language, you could state this explicitly. Alternate translation: “waiting for when we are fully members of God’s family” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:23	qsb9		rc://*/ta/man/translate/figs-genericnoun	τοῦ σώματος ἡμῶν	1	Paul is speaking of the bodies of believers in general, not of one particular body. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “of our bodies” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
 8:24	oocv		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse and the next verse is the reason why Christians “groan” and are “eagerly expecting” to be fully adopted and redeemed. Use a natural way in your language for indicating a reason. Alternate translation: “We do this because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1466,7 +1466,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:24	rxxy		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	2	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why the previous statement is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is true since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 8:24	tks9		rc://*/ta/man/translate/figs-rquestion	ὃ γὰρ βλέπει τις, ἐλπίζει?	1	Paul is using a rhetorical question here to emphasize the thrust of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “For surely no one hopes for what he sees!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 8:25	ktqd		rc://*/ta/man/translate/figs-metaphor	ὃ οὐ βλέπομεν	1	See how you translated the similar use of “seen” and “sees” in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:25	g2pm		rc://*/ta/man/translate/figs-explicit	ὃ οὐ βλέπομεν & ἀπεκδεχόμεθα	1	Here, **what we do not see** and **it** refer to the “adoption” and “redemption” mentioned in [verse 23](../08/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the adoption and redemption that we do not see … we are eagerly expecting these things” (See: [[rc://*/ta/man/translate/figs-explicit]])
+8:25	g2pm		rc://*/ta/man/translate/figs-explicit	ὃ οὐ βλέπομεν & ἀπεκδεχόμεθα	1	Here, **what we do not see** and **it** refer to the “adoption” and “redemption” mentioned in [8:23](../08/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the adoption and redemption that we do not see … we are eagerly expecting these things” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:25	l91v		rc://*/ta/man/translate/figs-abstractnouns	δι’ ὑπομονῆς	1	If your language does not use an abstract noun for the idea of **endurance**, you could express the same idea in another way. Alternate translation: “while enduring” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 8:26	bkwx		rc://*/ta/man/translate/figs-ellipsis	συναντιλαμβάνεται & ὑπερεντυγχάνει	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “helps us … intercedes for us” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 8:26	h8jy		rc://*/ta/man/translate/figs-abstractnouns	τῇ ἀσθενείᾳ ἡμῶν	1	If your language does not use an abstract noun for the idea of **weakness**, you could express the same idea in another way. Alternate translation: “in our weak condition” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1489,7 +1489,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:29	r3vf		rc://*/ta/man/translate/writing-pronouns	αὐτὸν	1	The pronoun **he** refers to God’s **Son**, Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Son” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 8:29	lf49		rc://*/ta/man/translate/figs-metaphor	τὸ & πρωτότοκον	1	Here, **firstborn** could mean: (1) the most important person among God’s children. Alternate translation: “the person ranked first” (2) the first person to be resurrected. Alternate translation: “the first person to be resurrected” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:29	s552		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοῖς	1	Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
-8:29	lxym		rc://*/ta/man/translate/figs-metaphor	ἀδελφοῖς	1	Here, **brothers** refers to Christians, whom Paul calls “joint heirs with Christ” in [verse 17](../08/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+8:29	lxym		rc://*/ta/man/translate/figs-metaphor	ἀδελφοῖς	1	Here, **brothers** refers to Christians, whom Paul calls “joint heirs with Christ” in [8:17](../08/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:30	hg3f		rc://*/ta/man/translate/figs-explicit	ἐκάλεσεν & ἐκάλεσεν	1	Here, **called** refers to God choosing people to be his people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “chose to be his people … he chose” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:30	g29g		rc://*/ta/man/translate/figs-pastforfuture	καὶ ἐδόξασεν	1	Paul uses the past tense in order to refer to something that will certainly happen in the future. If it would not be natural to do that in your language, you could use the future tense. Alternate translation: “will also glorify” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 8:31	uqou		rc://*/ta/man/translate/grammar-connect-logic-result	τί οὖν ἐροῦμεν	1	Here, **then** indicates that what follows is a response to what Paul said in the previous verses. See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1528,10 +1528,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:36	h6v7		rc://*/ta/man/translate/figs-hyperbole	θανατούμεθα ὅλην τὴν ἡμέραν	1	The phrase **all day long** is an exaggeration that emphasizes how frequently these people were being killed. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we are killed regularly” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 8:36	g3pi		rc://*/ta/man/translate/figs-simile	ἐλογίσθημεν ὡς πρόβατα σφαγῆς	1	Here Paul compares to **sheep** those whom people kill because they are loyal to God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “We are considered by those who kill us to only be as valuable as the sheep they kill” (See: [[rc://*/ta/man/translate/figs-simile]])
 8:36	gmi0		rc://*/ta/man/translate/figs-abstractnouns	σφαγῆς	1	If your language does not use an abstract noun for the idea of **slaughter**, you could express the same idea in another way. Alternate translation: “to be slaughtered” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-8:37	wytd		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	**But** here indicates that what follows [verses 37–39](../08/37.md) is the negative answer to the rhetorical questions in [verse 35](../08/35.md). If you translated the rhetorical question in [verse 35](../08/35.md) as a question, then here you could use a natural way in your language for introducing a negative answer to that question. If you changed the rhetorical question in [verse 35](../08/35.md) to a statement, then here you could use a word that indicates strong contrast. Alternate translation: “No,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
-8:37	aii8		rc://*/ta/man/translate/figs-explicit	τούτοις	1	Here, **these things** refers to the list of various types of suffering mentioned in [verse 35](../08/35.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “these kinds of suffering” (See: [[rc://*/ta/man/translate/figs-explicit]])
+8:37	wytd		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	**But** here indicates that what follows [verses 37–39](../08/37.md) is the negative answer to the rhetorical questions in [8:35](../08/35.md). If you translated the rhetorical question in [8:35](../08/35.md) as a question, then here you could use a natural way in your language for introducing a negative answer to that question. If you changed the rhetorical question in [8:35](../08/35.md) to a statement, then here you could use a word that indicates strong contrast. Alternate translation: “No,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
+8:37	aii8		rc://*/ta/man/translate/figs-explicit	τούτοις	1	Here, **these things** refers to the list of various types of suffering mentioned in [8:35](../08/35.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “these kinds of suffering” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:37	iui3		rc://*/ta/man/translate/figs-metaphor	ὑπερνικῶμεν	1	Here, **more than conquerors** refers to those who have complete victory over their enemies. If it might be helpful in your language, you could express the meaning plainly. Alternate translation: “we have complete victory” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-8:37	wcm6		rc://*/ta/man/translate/figs-explicit	τοῦ ἀγαπήσαντος ἡμᾶς	1	Here, **the one who loved us** could refer to: (1) Christ, as in [verse 35](../08/35.md). Alternate translation: “through Christ, who loved us” (2) God, as in [verse 39](../08/39.md). Alternate translation: “through God, who loved us” (See: [[rc://*/ta/man/translate/figs-explicit]])
+8:37	wcm6		rc://*/ta/man/translate/figs-explicit	τοῦ ἀγαπήσαντος ἡμᾶς	1	Here, **the one who loved us** could refer to: (1) Christ, as in [8:35](../08/35.md). Alternate translation: “through Christ, who loved us” (2) God, as in [8:39](../08/39.md). Alternate translation: “through God, who loved us” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:38	fch1		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in this verse and the next verse is an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 8:38	dgky		rc://*/ta/man/translate/figs-activepassive	πέπεισμαι	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God convinced me” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 8:38	ok7f		rc://*/ta/man/translate/figs-abstractnouns	θάνατος & ζωὴ & ἀρχαὶ & δυνάμεις	1	If your language does not use abstract nouns for the ideas of **death**, **life**, **governments**, or **powers**, you could express the same ideas in another way. Alternate translation: “being dead … being alive … those who govern … powerful things” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1539,7 +1539,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 8:38	q7ti		rc://*/ta/man/translate/figs-explicit	δυνάμεις	1	This could refer to: (1) demons with power, which is how Paul uses this word in [1 Corinthians 15:24](../1co/15/24.md) and [Ephesians 1:21](../eph/01/21.md). Alternate translation: “demonic powers” (2) human beings with power. Alternate translation: “powerful people” (See: [[rc://*/ta/man/translate/figs-explicit]])
 8:39	ppaz		rc://*/ta/man/translate/figs-metonymy	ὕψωμα & βάθος	1	Here, **height** refers to everything that exists above a person, and **depth** refers to everything that exists below a person. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “everything that is above us … everything that is below us” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 8:39	ajct		rc://*/ta/man/translate/figs-activepassive	τις κτίσις ἑτέρα	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “any other thing that God has created” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-8:39	sd7j		rc://*/ta/man/translate/figs-metaphor	δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ	1	See how you translated the similar phrase in [verse 35](../08/35.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+8:39	sd7j		rc://*/ta/man/translate/figs-metaphor	δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ	1	See how you translated the similar phrase in [8:35](../08/35.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 8:39	fr5b		rc://*/ta/man/translate/figs-distinguish	τῆς ἐν Χριστῷ Ἰησοῦ	1	Here, **which** marks that Paul is giving further information about **the love of God**. If it would be helpful in your language, you could make the relationship between these phrases more clear. Alternate translation: “that is, the love of God in Christ Jesus” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 8:39	tot5		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ Ἰησοῦ	1	See how you translated this phrase in [6:23](../06/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:intro	w6f4				0	# Romans 9 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy on whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n\nChapter 9 begins a new topic in this letter. In chapters 9-11, Paul focuses on the nation of Israel.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 25-29](../09/25.md) and [33](../09/33.md) of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Predestination\n\nMany scholars believe that in this chapter Paul teaches extensively on a subject known as “predestination.” Some take this to indicate that God has chosen to save some people from before the world existed. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating this chapter. (See: [[rc://*/tw/dict/bible/kt/predestine]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### Important Figures of Speech in this Chapter\n\n### Stone of stumbling\n\nIn [verses 30–33](../09/30.md) Paul explains that God made some Gentiles righteous because they believed in Jesus, but most Jews rejected Jesus because they were trying to obey the law of Moses to become righteous. Paul quotes [Isaiah 8:14](../../isa/08/14.md) and [28:16](../../isa/28/16.md) to describe Jesus as if he were a stone that the Jews trip over when walking. See the translations and notes for how Peter uses these same verses from Isaiah in [1 Peter 2:6](../1pe/02/06.md), [8](../1pe/02/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1564,7 +1564,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:4	n2vu		rc://*/ta/man/translate/figs-explicit	ἡ νομοθεσία	1	Here, **the law-giving** refers to God giving his laws to the Jews. If it might be helpful in your language, you could state this explicitly. Alternate translation: “the giving of God’s laws to them” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:4	vu6j		rc://*/ta/man/translate/figs-explicit	ἡ λατρεία	1	Here, **the service** refers to Jewish worship in the temple, which was a way of serving God. If it might be helpful in your language, you could state this explicitly. Alternate translation: “serving God in his temple” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:5	tic7		rc://*/ta/man/translate/figs-metaphor	οἱ πατέρες	1	Here, **the fathers** refers to the first ancestors of the Israelites, who are Abraham, Isaac, and Jacob. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are Abraham, Isaac, and Jacob” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-9:5	q5w4		rc://*/ta/man/translate/figs-idiom	κατὰ σάρκα	1	See how you translated **according to the flesh** in [1:3](../01/03.md) and [verse 3](../08/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
+9:5	q5w4		rc://*/ta/man/translate/figs-idiom	κατὰ σάρκα	1	See how you translated **according to the flesh** in [1:3](../01/03.md) and [8:3](../08/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 9:5	offl		rc://*/ta/man/translate/figs-explicit	ὁ ὢν ἐπὶ πάντων	1	This clause refers to **the Christ**, mentioned earlier in the verse. If it would be helpful in your language, you could make this connection clearer. Alternate translation: “Christ is the one who is over all” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:5	l07v		rc://*/ta/man/translate/figs-explicit	ὁ ὢν ἐπὶ πάντων	1	The phrase **is over all** implies ruling as king **over all** things. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the one who reigns over all” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:5	blop		rc://*/ta/man/translate/figs-explicit	Θεὸς, εὐλογητὸς	1	Here, **blessed God** refers to Jesus. It does not refer to Father God. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “he is the blessed God” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -1599,10 +1599,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:9	h4kf		rc://*/ta/man/translate/figs-ellipsis	ἔσται τῇ Σάρρᾳ υἱός	1	This clause is leaving out a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. Alternate translation: “a son will be born to Sarah” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 9:9	wqb2		rc://*/ta/man/translate/figs-activepassive	ἔσται τῇ Σάρρᾳ υἱός	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Sarah will have a son” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 9:10	icc1		rc://*/ta/man/translate/writing-pronouns	οὐ μόνον δέ	1	Here, **this** refers to what Paul said in the previous verse, which was an example of God’s promises. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Now, this is not the only example” or “Now, what God promised Abraham is not the only example” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-9:10	nqkc		rc://*/ta/man/translate/figs-explicit	ἀλλὰ καὶ Ῥεβέκκα	1	Paul implies that God made a promise to **Rebekah** and he states that promise in [verse 12](../09/12.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “but Rebekah also received a promise from God” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:10	nqkc		rc://*/ta/man/translate/figs-explicit	ἀλλὰ καὶ Ῥεβέκκα	1	Paul implies that God made a promise to **Rebekah** and he states that promise in [9:12](../09/12.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “but Rebekah also received a promise from God” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:10	mb5q		rc://*/ta/man/translate/figs-metaphor	τοῦ πατρὸς ἡμῶν	1	Here, **father** refers to **Isaac** as the ancestor of the Jewish people. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “our forefather” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:11	h16y		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	The words **for** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows gives further information about what Paul says in the previous verse and the next verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “in fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-9:11	ekxa		rc://*/ta/man/translate/figs-explicit	γὰρ	1	Here Paul is referring to God choosing to bless Jacob instead of Esau, the twin sons of Rebekah and Isaac. However, he does not state this explicitly until [verse 13](../09/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for God chose to bless only one of Rebekah’s two sons,” (See: [[rc://*/ta/man/translate/figs-explicit]])
+9:11	ekxa		rc://*/ta/man/translate/figs-explicit	γὰρ	1	Here Paul is referring to God choosing to bless Jacob instead of Esau, the twin sons of Rebekah and Isaac. However, he does not state this explicitly until [9:13](../09/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for God chose to bless only one of Rebekah’s two sons,” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:11	luly		rc://*/ta/man/translate/figs-ellipsis	μήπω & γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον	1	Paul is leaving out some words that these clauses would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “her sons not yet having been born, nor indeed having done anything good or bad” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 9:11	h32d		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, **so that** indicates that what follows is the purpose for which God chose only one of Rebekah’s sons. Use a natural way in your language for introducing a purpose clause, as in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 9:11	a1gz		rc://*/ta/man/translate/figs-abstractnouns	ἡ & πρόθεσις τοῦ Θεοῦ	1	If your language does not use an abstract noun for the idea of **purpose**, you could express the same idea in another way. Alternate translation: “what God had purposed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1641,12 +1641,12 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:16	ues3		rc://*/ta/man/translate/figs-metaphor	τοῦ τρέχοντος	1	Here Paul uses **the one who runs** to refer to a person who does good things to try to gain God’s favor as if that person were running a race. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the one who tries to gain favor” or “the one who works very hard” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:16	plbr		rc://*/ta/man/translate/figs-distinguish	τοῦ ἐλεῶντος	1	This phrase gives further information about **God**. If it might be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “he being the one who has mercy” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 9:16	p1fn		rc://*/ta/man/translate/figs-abstractnouns	τοῦ ἐλεῶντος	1	See how you translated **mercy** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-9:17	st77		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the another reason why what Paul said in [verse 14](../09/14.md) is true. Use a natural way in your language for indicating a reason. Alternate translation: “What I said previously is also true, due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+9:17	st77		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the another reason why what Paul said in [9:14](../09/14.md) is true. Use a natural way in your language for indicating a reason. Alternate translation: “What I said previously is also true, due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:17	x1cj		rc://*/ta/man/translate/figs-personification	λέγει & ἡ Γραφὴ τῷ Φαραὼ	1	Here Paul uses **the scripture** as if it were a person who could speak. He means that the scripture he is about to quote contains information that God said to **Pharaoh**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God says to Pharaoh in the scripture” (See: [[rc://*/ta/man/translate/figs-personification]])
 9:17	e0r9		rc://*/ta/man/translate/writing-quotations	λέγει & ἡ Γραφὴ τῷ Φαραὼ	1	This phrase indicates that what follows is a quotation from an Old Testament book ([Exodus 9:16](../exo/09/16.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “God said to Pharaoh in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
 9:17	w1ki		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 9:17	ipl3		rc://*/ta/man/translate/figs-quotemarks	ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ	1	This sentence is a quotation from [Exodus 9:16](../exo/09/16.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
-9:17	wfwo		rc://*/ta/man/translate/figs-abstractnouns	αὐτὸ τοῦτο	1	See how you translated **purpose** in [verse 11](../09/11.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+9:17	wfwo		rc://*/ta/man/translate/figs-abstractnouns	αὐτὸ τοῦτο	1	See how you translated **purpose** in [9:11](../09/11.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:17	xu7s		rc://*/ta/man/translate/writing-pronouns	ἐξήγειρά σε & ἐνδείξωμαι & μου	1	Here the pronouns **I** and **my** refer to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, God, raised you up … I might demonstrate my” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 9:17	pz5x		rc://*/ta/man/translate/figs-idiom	ἐξήγειρά σε	1	Paul quotes God using the phrase **raised you up** to refer to causing someone to become king. If it would be helpful in your language, you can use a comparable idiom or express the idea plainly. Alternate translation: “I caused you to become king” (See: [[rc://*/ta/man/translate/figs-idiom]])
 9:17	nfv5		rc://*/ta/man/translate/figs-yousingular	σε & σοὶ	1	Both occurrences of **you** in this verse are singular and refer to Pharaoh. (See: [[rc://*/ta/man/translate/figs-yousingular]])
@@ -1655,9 +1655,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:17	wspw		rc://*/ta/man/translate/figs-metaphor	ἐν σοὶ	1	Paul quotes God speaking of his **power** as if it were an object that could be **in** Pharaoh. He means that Pharaoh is the means by which God would show his power. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “by means of you” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:17	gps5		rc://*/ta/man/translate/figs-activepassive	ὅπως διαγγελῇ τὸ ὄνομά μου	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that people might proclaim my name” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 9:17	jp6i		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά μου	1	Here, **my name** represents God himself. If it might be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “who I am” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-9:18	qlty		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in this verse summarizes the ideas of [verses 14–17](../09/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md) and in [verse 16](../09/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+9:18	qlty		rc://*/ta/man/translate/grammar-connect-words-phrases	ἄρα οὖν	1	**So then** indicates that what follows in this verse summarizes the ideas of [verses 14–17](../09/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md) and in [9:16](../09/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 9:18	jrj5		rc://*/ta/man/translate/writing-pronouns	θέλει, ἐλεεῖ & θέλει, σκληρύνει	1	In this verse **he** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God has mercy … he wills … God wills … he hardens” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-9:18	bf3a		rc://*/ta/man/translate/figs-abstractnouns	ἐλεεῖ	1	See how you translated **mercy** in [verse 15](../09/15.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+9:18	bf3a		rc://*/ta/man/translate/figs-abstractnouns	ἐλεεῖ	1	See how you translated **mercy** in [9:15](../09/15.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:18	qzvz		rc://*/ta/man/translate/figs-metaphor	σκληρύνει	1	Here, **he hardens** refers to causing someone to become stubborn. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he causes to become stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 9:19	z4j2		rc://*/ta/man/translate/figs-yousingular	ἐρεῖς	1	**You** here is singular and refers to a hypothetical person who opposes Paul. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “You people who oppose me will say” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 9:19	r6r7		rc://*/ta/man/translate/grammar-connect-logic-result	ἐρεῖς μοι οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in [verses 14–18](../09/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then you will respond to what I just said by saying to me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -1685,9 +1685,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:21	lm6k		rc://*/ta/man/translate/figs-abstractnouns	εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν	1	If your language does not use abstract nouns for the ideas of **honor** and **dishonor**, you could express the same ideas in another way. Alternate translation: “a vessel for what is honorable … for what is dishonorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:21	pe9t		rc://*/ta/man/translate/figs-explicit	εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν	1	Here, **honor** and **dishonor** refer to how these vessels will be used. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a vessel for honorable use … for dishonorable use” (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:22-24	gk5u				0	# General Information:\n\n[Verses 22–24](../09/22.md) are one long sentence. If you divide these verses into multiple sentences, as the UST does, then you may need to repeat some phrases in order to make the meaning clear.
-9:22	a9tl		rc://*/ta/man/translate/figs-ellipsis	εἰ	1	Here Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, especially the idea in [verse 20](../09/20.md) that no one can speak against God. Alternate translation: “what can you say against God if” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-9:22	afmb		rc://*/ta/man/translate/figs-rquestion	εἰ	1	Here, **what if** indicates the beginning of one long rhetorical question that extends from [verse 22](../09/22.md) to [verse 24](../09/24.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly say anything against God if” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-9:22	dzpq		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here, **if** indicates the beginning of a conditional sentence that extends from [verse 22](../09/22.md) to [verse 24](../09/24.md). Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “you cannot possibly say anything against God since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+9:22	a9tl		rc://*/ta/man/translate/figs-ellipsis	εἰ	1	Here Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, especially the idea in [9:20](../09/20.md) that no one can speak against God. Alternate translation: “what can you say against God if” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+9:22	afmb		rc://*/ta/man/translate/figs-rquestion	εἰ	1	Here, **what if** indicates the beginning of one long rhetorical question that extends from [9:22](../09/22.md) to [9:24](../09/24.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly say anything against God if” (See: [[rc://*/ta/man/translate/figs-rquestion]])
+9:22	dzpq		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here, **if** indicates the beginning of a conditional sentence that extends from [9:22](../09/22.md) to [9:24](../09/24.md). Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “you cannot possibly say anything against God since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 9:22	cqto		rc://*/ta/man/translate/figs-infostructure	θέλων & ἐνδείξασθαι τὴν ὀργὴν, καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ, σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν	1	If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “endured with much patience vessels of wrath prepared for destruction, willing to demonstrate his wrath and to make his power known” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 9:22	bqkv		rc://*/ta/man/translate/grammar-connect-logic-result	θέλων & ἐνδείξασθαι τὴν ὀργὴν	1	This clause could indicate: (1) the reason why God **endured vessels of wrath**. Alternate translation: “as a result of being willing to demonstrate his wrath” (2) a contrast between God being **willing to demonstrate his wrath** and **enduring vessels of wrath**. Alternate translation: “even though he was willing to demonstrate his wrath” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:22	yyyp		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὀργὴν, καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ, σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν	1	If your language does not use abstract nouns for the ideas of **wrath**, **power**, **patience**, and **destruction**, you could express the same ideas in another way. Alternate translation: “how wrathful he is and to make known how powerful he is, being very patient, endured vessels for being wrathful against that were prepared for being destroyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -1710,7 +1710,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:23	kuim		rc://*/ta/man/translate/figs-distinguish	ἃ προητοίμασεν εἰς δόξαν	1	This clause gives further information about the **vessels of mercy**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are the ones he prepared beforehand for glory” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 9:23	jcjx		rc://*/ta/man/translate/grammar-connect-logic-goal	εἰς δόξαν	1	Here, **for** indicates the purpose for which the **vessels of mercy** were **prepared**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “prepared for the purpose of being glorified” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 9:23	t41s		rc://*/ta/man/translate/figs-explicit	εἰς δόξαν	1	Here, **glory** refers to experiencing **glory** forever with God in heaven. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for experiencing eternal glory” (See: [[rc://*/ta/man/translate/figs-explicit]])
-9:24	yowi		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ & ἡμᾶς	1	Here, **even** indicates that this verse continues the sentence that Paul began in [verse 22](../09/22.md). If you divide the sentence into shorter sentences, you will need to repeat some of the information from the previous verses here. Alternate translation: “What if even we are vessels of mercy” or “Even we are vessels of mercy” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+9:24	yowi		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ & ἡμᾶς	1	Here, **even** indicates that this verse continues the sentence that Paul began in [9:22](../09/22.md). If you divide the sentence into shorter sentences, you will need to repeat some of the information from the previous verses here. Alternate translation: “What if even we are vessels of mercy” or “Even we are vessels of mercy” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 9:24	y6vp		rc://*/ta/man/translate/figs-exclusive	ἡμᾶς	1	Here, **us** refers to Paul and his Christian readers, so **us** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 9:24	t8rn		rc://*/ta/man/translate/writing-pronouns	ἐκάλεσεν	1	Here, **he** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God called” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 9:24	zp1t		rc://*/ta/man/translate/figs-distinguish	οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν	1	This phrase gives further information about the people **whom** God **called**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are those people not only from the Jews, but also from the Gentiles” (See: [[rc://*/ta/man/translate/figs-distinguish]])
@@ -1752,14 +1752,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:30	bnl6		rc://*/ta/man/translate/figs-distinguish	τὰ μὴ διώκοντα δικαιοσύνην	1	This clause gives further information about **the Gentiles**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are those people not pursuing righteousness” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 9:30	x51u		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην & δικαιοσύνην & δικαιοσύνην	1	See how you translated this word in [6:13](../06/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:30	gl4m		rc://*/ta/man/translate/figs-abstractnouns	ἐκ πίστεως	1	See how you translated this phrase in [4:16](../04/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-9:31	z133		rc://*/ta/man/translate/translate-names	Ἰσραὴλ	1	See how you translated this name in [verse 27](../09/27.md). (See: [[rc://*/ta/man/translate/translate-names]])
+9:31	z133		rc://*/ta/man/translate/translate-names	Ἰσραὴλ	1	See how you translated this name in [9:27](../09/27.md). (See: [[rc://*/ta/man/translate/translate-names]])
 9:31	f18n		rc://*/ta/man/translate/grammar-collectivenouns	νόμον & νόμον	1	In this verse **law** refers to the laws that God gave the Jews by dictating them to Moses. See how you translated this use of **law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
 9:31	x1o0		rc://*/ta/man/translate/figs-possession	νόμον δικαιοσύνης	1	Paul is using the possessive form to describe a **law** that was for the purpose of **righteousness**. If it would be helpful in your language, you could use a different expression. Alternate translation: “a law for righteousness” (See: [[rc://*/ta/man/translate/figs-possession]])
 9:31	gjmu		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνης	1	See how you translated this word in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:32	y4pf		rc://*/ta/man/translate/figs-ellipsis	διὰ τί?	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “Why could they not attain righteousness?” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 9:32	e7p7		rc://*/ta/man/translate/figs-rquestion	διὰ τί?	1	Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This is why:” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 9:32	fty2		rc://*/ta/man/translate/figs-ellipsis	ὅτι οὐκ ἐκ πίστεως	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “They did not attain righteousness because it was not by faith” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-9:32	scnv		rc://*/ta/man/translate/figs-abstractnouns	ἐκ πίστεως	1	See how you translated this phrase in [verse 30](../09/30.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+9:32	scnv		rc://*/ta/man/translate/figs-abstractnouns	ἐκ πίστεως	1	See how you translated this phrase in [9:30](../09/30.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:32	j5jp		rc://*/ta/man/translate/figs-explicit	ἐξ ἔργων	1	Paul assumes that his readers would understand that **works** means “works of the law.” See how you translated the same use of **works** in [4:2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 9:32	s0r6		rc://*/ta/man/translate/grammar-connect-logic-result	προσέκοψαν	1	**They stumbled over** introduces a sentence that states the result of what Paul described in the previous sentence. Use a natural way in your language for indicating result. Alternate translation: “As a result, they stumbled over” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 9:32	hzww		rc://*/ta/man/translate/figs-metaphor	προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος	1	Here Paul speaks of Christ as if he were a **stone** that the Jews **stumbled over**. He means that the Jews were offended by Christ because they tried to become righteous by works. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternate translation: “They were offended by Jesus, like people who stumbled over a stone of stumbling” or “They were offended by Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -1776,7 +1776,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 9:33	c8t8		rc://*/ta/man/translate/figs-possession	πέτραν σκανδάλου	1	Paul is using the possessive form to describe a **rock** that causes **offense**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the rock that causes offense” (See: [[rc://*/ta/man/translate/figs-possession]])
 9:33	knfh		rc://*/ta/man/translate/figs-abstractnouns	σκανδάλου	1	If your language does not use an abstract noun for the idea of **offense**, you could express the same idea in another way. Alternate translation: “that offends” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 9:33	tu4i		rc://*/ta/man/translate/figs-activepassive	ὁ πιστεύων ἐπ’ αὐτῷ, οὐ καταισχυνθήσεται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will not shame the one who believes on it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-10:intro	c2li				0	# Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy to whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n    * Israel’s false righteousness (10:1–4)\n    * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [verse 8](../10/08.md).\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [verses 1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [verses 5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]])
+10:intro	c2li				0	# Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n    * Paul’s sorrow for Israel’s unbelief (9:1–5)\n    * God chooses whom he wants to choose (9:6–13)\n    * God shows mercy to whom he wants to show mercy (9:14–18)\n    * No one can question God’s choice (9:19–33)\n    * Israel’s false righteousness (10:1–4)\n    * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:8](../10/08.md).\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [verses 1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [verses 5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:1	hj4b		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 10:1	v3jp		rc://*/ta/man/translate/figs-abstractnouns	ἡ & εὐδοκία & ἡ δέησις & σωτηρίαν	1	If your language does not use abstract nouns for the ideas of **good pleasure**, **prayer**, and **salvation**, you could express the same ideas in another way. Alternate translation: “the very pleasing thing … what I pray … them to be saved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:1	tq7k		rc://*/ta/man/translate/figs-metonymy	τῆς ἐμῆς καρδίας	1	Here, **heart** refers to a person’s inner being or mind. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of my inner being” or “of my mind” (See: [[rc://*/ta/man/translate/figs-metonymy]])
@@ -1813,7 +1813,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:6	ksbr		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 10:6	ezma		rc://*/ta/man/translate/figs-quotemarks	μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, τίς ἀναβήσεται εἰς τὸν οὐρανόν?	1	In this sentence Paul quotes [Deuteronomy 9:4](../deu/09/04.md) and [Deuteronomy 30:12](../deu/30/12.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 10:6	x7h4		rc://*/ta/man/translate/figs-youcrowd	σου	1	Here Paul quotes Moses addressing the people of Israel as if he were speaking to only one person. The pronoun **your** is singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **your** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
-10:6	nwlw		rc://*/ta/man/translate/figs-metonymy	τῇ καρδίᾳ	1	See how you translated **heart** in [verse 1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+10:6	nwlw		rc://*/ta/man/translate/figs-metonymy	τῇ καρδίᾳ	1	See how you translated **heart** in [10:1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:6	tf9r		rc://*/ta/man/translate/figs-rquestion	τίς ἀναβήσεται εἰς τὸν οὐρανόν?	1	Paul quotes Moses using a question to teach his audience. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely no one can ascend into heaven!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 10:6	gi7s		rc://*/ta/man/translate/figs-explicit	τοῦτ’ ἔστιν Χριστὸν καταγαγεῖν	1	In this clause Paul explains the meaning of the previous sentence. If it would be helpful in your language, you could state this explicitly. Alternate translation: “meaning, to make Christ come down to earth” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:6	y5c3		rc://*/ta/man/translate/grammar-connect-logic-goal	Χριστὸν καταγαγεῖν	1	Here, **to** indicates that this is a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “for the purpose of bringing Christ down” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
@@ -1824,14 +1824,14 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:7	iw13		rc://*/ta/man/translate/figs-idiom	ἐκ νεκρῶν ἀναγαγεῖν	1	See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 10:8	ian2		rc://*/ta/man/translate/writing-quotations	τί λέγει?	1	Here Paul uses this clause to introduce a quotation from an Old Testament book ([Deuteronomy 30:14](../deu/30/14.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “what does it say in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
 10:8	sen1		rc://*/ta/man/translate/figs-rquestion	τί λέγει?	1	Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “it surely says,” (See: [[rc://*/ta/man/translate/figs-rquestion]])
-10:8	gz7t		rc://*/ta/man/translate/figs-personification	τί λέγει?	1	The word **it** refers to “the righteousness” referred to in [verse 6](../10/06.md). Here Paul continues to describe righteousness as if it were a person who could speak. See how you translated “the righteousness by faith says” in [verse 6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-personification]])
+10:8	gz7t		rc://*/ta/man/translate/figs-personification	τί λέγει?	1	The word **it** refers to “the righteousness” referred to in [10:6](../10/06.md). Here Paul continues to describe righteousness as if it were a person who could speak. See how you translated “the righteousness by faith says” in [10:6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-personification]])
 10:8	n63g		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here Paul uses the present tense verb **say** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “did it say” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 10:8	hybn		rc://*/ta/man/translate/figs-quotemarks	ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου	1	In this sentence Paul quotes [Deuteronomy 30:14](../deu/30/14.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 10:8	kzb2		rc://*/ta/man/translate/figs-metaphor	ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου	1	Paul quotes Moses speaking of the **word** as if it were an object that could be **near** or **in** someone. He means that God’s message could be easily known and spoken by Moses’ audience. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “You can easily know and speak the word” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 10:8	sx8r		rc://*/ta/man/translate/figs-metonymy	τὸ ῥῆμά	1	Paul quotes Moses using **word** to describe what God has spoken by using words. This general reference to God’s word would include what God had said about the Messiah. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God’s message” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:8	wpvg		rc://*/ta/man/translate/figs-youcrowd	σου & σου & σου	1	Here Paul quotes Moses addressing the people of Israel as if he were speaking to only one person. The pronouns **you** and **your** are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of "your" in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 10:8	y6mq		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ στόματί σου	1	The phrase **in your mouth** refers to being able to say something. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: "in what you say" (See: [[rc://*/ta/man/translate/figs-metonymy]])
-10:8	zvx4		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ καρδίᾳ σου	1	See how you translated **heart** in [verse 1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+10:8	zvx4		rc://*/ta/man/translate/figs-metonymy	ἐν τῇ καρδίᾳ σου	1	See how you translated **heart** in [10:1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:8	lh5d		rc://*/ta/man/translate/figs-possession	τὸ ῥῆμα τῆς πίστεως	1	Paul is using the possessive form to describe a **word** that is about **faith**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the word about faith” (See: [[rc://*/ta/man/translate/figs-possession]])
 10:8	v7ho		rc://*/ta/man/translate/figs-abstractnouns	τῆς πίστεως	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:8	o4oy		rc://*/ta/man/translate/figs-exclusive	κηρύσσομεν	1	Here, **we** refers to Paul and other Christians who **proclaim** the gospel, so **we** would be exclusive. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
@@ -1845,15 +1845,15 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:10	g7i1		rc://*/ta/man/translate/figs-metonymy	καρδίᾳ & πιστεύεται	1	See how you translated the similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:10	g3nf		rc://*/ta/man/translate/figs-explicit	πιστεύεται & ὁμολογεῖται	1	The subjects of these phrases are implied from the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “one believes that God raised Jesus from the dead … one confesses that Jesus is Lord” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:10	o3a7		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς δικαιοσύνην & εἰς σωτηρίαν	1	Both occurrences of **to** in this verse indicate that what follows them are results. Use a natural way in your language for indicating result. Alternate translation (with a comma preceding both phrases): “resulting in righteousness … resulting in salvation” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-10:10	h20k		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην	1	See how you translated this abstract noun in [verse 6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+10:10	h20k		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην	1	See how you translated this abstract noun in [10:6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:10	xs8c		rc://*/ta/man/translate/figs-explicit	στόματι & ὁμολογεῖται	1	See how you translated the similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
-10:10	uroy		rc://*/ta/man/translate/figs-abstractnouns	σωτηρίαν	1	See how you translated this abstract noun in [verse 1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+10:10	uroy		rc://*/ta/man/translate/figs-abstractnouns	σωτηρίαν	1	See how you translated this abstract noun in [10:1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:11	rlqi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that this verse explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 10:11	r6tf		rc://*/ta/man/translate/writing-quotations	λέγει & ἡ Γραφή	1	This phrase indicates that what follows is a quotation from an Old Testament book ([Isaiah 28:16](../isa/28/16.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “God says in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
 10:11	gu99		rc://*/ta/man/translate/figs-personification	λέγει & ἡ Γραφή	1	Here Paul uses **the scripture** as if it were a person who could speak. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God says in the scripture” (See: [[rc://*/ta/man/translate/figs-personification]])
 10:11	whdz		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 10:11	nv71		rc://*/ta/man/translate/figs-activepassive	πᾶς ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται	1	See how you translated this sentence in [9:33](../09/33.md). (See: [[rc://*/ta/man/translate/figs-activepassive]])
-10:12	ygv8		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces another explanation for what Paul said in [verse 10](../10/10.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+10:12	ygv8		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	**For** indicates that what follows this word explains what came before it. Here, it introduces another explanation for what Paul said in [10:10](../10/10.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 10:12	fvlg		rc://*/ta/man/translate/figs-abstractnouns	οὐ & ἐστιν διαστολὴ	1	If your language does not use an abstract noun for the idea of **distinction**, you could express the same idea in another way. Alternate translation: “God does not distinguish” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:12	z8p4		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows is the reason why what Paul said in the previous clause is true. Use a natural way in your language for indicating a reason. You may need to start a new sentence, as in the UST. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 10:12	j7vw		rc://*/ta/man/translate/figs-possession	Κύριος πάντων	1	Paul is using the possessive form to describe the **Lord** who rules over **all**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Lord is ruling over all” (See: [[rc://*/ta/man/translate/figs-possession]])
@@ -1871,7 +1871,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:14	utr4		rc://*/ta/man/translate/figs-rquestion	πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν? πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν? πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος?	1	Paul is not asking for information, but is using three rhetorical questions here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “Then surely they would not call on whom they have not believed! And surely they would not believe in whom they have not heard! And surely they would not hear without someone preaching!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 10:14	syzi		rc://*/ta/man/translate/grammar-connect-logic-result	πῶς οὖν	1	Here, **then** indicates that what follows in [verses 14–15](../10/14.md) is the logical conclusion to what Paul has stated in the previous verse. Use a natural way in your language for indicating result. Alternate translation: “As a result, how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 10:14	zqzi		rc://*/ta/man/translate/writing-pronouns	ἐπικαλέσωνται & οὐκ ἐπίστευσαν & πιστεύσωσιν & οὐκ ἤκουσαν & ἀκούσωσιν	1	In this verse **they** refers to all people, both Jews and Gentiles, as stated in the previous two verses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “would all people call … they have not believed … would all people believe in … they have not heard … would all people hear” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-10:14	vww6		rc://*/ta/man/translate/figs-explicit	ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν	1	See how you translated **call on** in [verse 12](../10/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+10:14	vww6		rc://*/ta/man/translate/figs-explicit	ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν	1	See how you translated **call on** in [10:12](../10/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:14	n02w		rc://*/ta/man/translate/figs-explicit	ὃν οὐκ ἐπίστευσαν & οὗ οὐκ ἤκουσαν	1	These clauses refer to Jesus, whom Paul called the Lord in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Jesus, whom they have not believed … Jesus, whom they have not heard” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:14	mrl8		rc://*/ta/man/translate/figs-ellipsis	οὗ οὐκ ἤκουσαν & ἀκούσωσιν & κηρύσσοντος	1	Paul is leaving out some of the words that these sentences would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “whom they have not heard about … would they hear about him … someone preaching about him” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 10:15	hcz3		rc://*/ta/man/translate/figs-rquestion	πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν	1	Paul is not asking for information, but is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or exclamation and communicate the emphasis in another way. Alternate translation: “And surely they would not preach unless they would be sent!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -1897,20 +1897,20 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:17	xab6		rc://*/ta/man/translate/figs-ellipsis	ἐξ ἀκοῆς	1	Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “is received by hearing” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 10:17	x765		rc://*/ta/man/translate/figs-ellipsis	ἀκοῆς & ἀκοὴ	1	Paul is leaving out some of the words that these sentences would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “hearing about Jesus … hearing about him is” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 10:17	nq87		rc://*/ta/man/translate/figs-possession	ῥήματος Χριστοῦ	1	Paul is using the possessive form to describe **the word** that is about **Christ**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the word about Christ” (See: [[rc://*/ta/man/translate/figs-possession]])
-10:17	aunq		rc://*/ta/man/translate/figs-abstractnouns	ῥήματος	1	See how you translated this word in [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+10:17	aunq		rc://*/ta/man/translate/figs-abstractnouns	ῥήματος	1	See how you translated this word in [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 10:18	a8bk		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλὰ	1	The word **But** introduces a contrast. Here, **But** indicates that what follows is in contrast to what Paul said in the previous verse. Use a natural way in your language for introducing a contrast. Alternate translation: “By contrast” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 10:18	teco		rc://*/ta/man/translate/writing-pronouns	λέγω	1	The pronoun **I** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, say” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:18	vkvg		rc://*/ta/man/translate/figs-quotemarks	μὴ οὐκ ἤκουσαν	1	Here Paul is quoting himself. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 10:18	f6jy		rc://*/ta/man/translate/figs-rquestion	μὴ οὐκ ἤκουσαν?	1	Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “They most surely heard!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 10:18	djbd		rc://*/ta/man/translate/figs-explicit	ἤκουσαν	1	See how you translated **they** in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:18	wxxj		rc://*/ta/man/translate/figs-doublenegatives	μὴ οὐκ	1	The phrase **certainly not** translates two negative words in Greek. Paul uses them together to emphasize what he is saying. If your language can use two negatives together for emphasis without them canceling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
-10:18	zux3		rc://*/ta/man/translate/figs-explicit	μὴ οὐκ ἤκουσαν	1	See how you translated **hear** in [verse 14](../10/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+10:18	zux3		rc://*/ta/man/translate/figs-explicit	μὴ οὐκ ἤκουσαν	1	See how you translated **hear** in [10:14](../10/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:18	lz77		rc://*/ta/man/translate/writing-quotations	εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν	1	This sentence is a quotation from an Old Testament book ([Psalm 19:4](../psa/019/004.md)). If it would be helpful in your language, you could use a phrase that indicates that Paul is quoting from an important text. Alternate translation: “David says in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]])
 10:18	tnzy		rc://*/ta/man/translate/figs-quotemarks	εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν	1	In this sentence Paul quotes [Psalm 19:4](../psa/019/004.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 10:18	s5zh		rc://*/ta/man/translate/figs-parallelism	εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν	1	These two clauses mean the same thing. Paul quotes David saying the same thing twice, in slightly different ways, to emphasize the truth of what he is saying. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “What they said went everywhere in the whole world” (See: [[rc://*/ta/man/translate/figs-parallelism]])
 10:18	g4vd		rc://*/ta/man/translate/figs-personification	εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν	1	In this sentence, both **Their** and **their** refer to the sun, moon, and stars as if they were people who could make a **sound** or speak **words**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “The sun, moon, and the stars are proof that went out into all the earth, and they are proof to the ends of the world.” (See: [[rc://*/ta/man/translate/figs-personification]])
 10:18	e2nx		rc://*/ta/man/translate/figs-idiom	τὰ πέρατα τῆς οἰκουμένης	1	The phrase **the ends of the world** is an idiom that refers to every place on the earth. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everywhere on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]])
-10:19	n3q8		rc://*/ta/man/translate/grammar-connect-words-phrases	ἀλλὰ	1	Here, **But** indicates that what follows is in contrast to what Paul said in [verse 17](../10/17.md), in the same way that the statement in the previous verse contrasted [verse 17](../10/17.md). If it would be clearer in your language, you could use an expression that shows the agreement between this verse and the previous verse. Alternate translation: “Furthermore,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
+10:19	n3q8		rc://*/ta/man/translate/grammar-connect-words-phrases	ἀλλὰ	1	Here, **But** indicates that what follows is in contrast to what Paul said in [10:17](../10/17.md), in the same way that the statement in the previous verse contrasted [10:17](../10/17.md). If it would be clearer in your language, you could use an expression that shows the agreement between this verse and the previous verse. Alternate translation: “Furthermore,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 10:19	uu9g		rc://*/ta/man/translate/writing-pronouns	λέγω	1	The pronoun **I** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, say” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 10:19	imik		rc://*/ta/man/translate/figs-quotemarks	μὴ Ἰσραὴλ οὐκ ἔγνω & ἐγὼ παραζηλώσω ὑμᾶς, ἐπ’ οὐκ ἔθνει, ἐπ’ ἔθνει ἀσυνέτῳ, παροργιῶ ὑμᾶς	1	In these two sentences Paul is quoting himself and then the Old Testament. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 10:19	ib4m		rc://*/ta/man/translate/figs-rquestion	μὴ Ἰσραὴλ οὐκ ἔγνω?	1	Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Israel most surely knew!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -1937,7 +1937,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 10:20	t78j		rc://*/ta/man/translate/figs-explicit	τοῖς ἐμὲ μὴ ζητοῦσιν; ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν	1	These two clauses refer to non-Jewish people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the non-Jews, who were not seeking me; I appeared to the non-Jews, who were not asking for me” (See: [[rc://*/ta/man/translate/figs-explicit]])
 10:21	pziq		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	The word **But** introduces a contrast. Here, **But** indicates that what follows is in contrast to what Paul said in the previous verse. If it would be helpful in your language, you could use an expression that makes this contrast clearer. Alternate translation: “By contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
 10:21	afo5		rc://*/ta/man/translate/writing-quotations	πρὸς & τὸν Ἰσραὴλ λέγει	1	Here Paul uses this phrase to introduce a quotation from an Old Testament book ([Isaiah 65:2](../isa/65/02.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “to Israel God says in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
-10:21	ksjg		rc://*/ta/man/translate/figs-metonymy	Ἰσραὴλ	1	See how you translated **Israel** in [verse 19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+10:21	ksjg		rc://*/ta/man/translate/figs-metonymy	Ἰσραὴλ	1	See how you translated **Israel** in [10:19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 10:21	tp8d		rc://*/ta/man/translate/figs-pastforfuture	λέγει	1	Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
 10:21	gtwp		rc://*/ta/man/translate/figs-quotemarks	ὅλην τὴν ἡμέραν, ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα	1	In these two sentences Paul is quoting [Isaiah 65:2](../isa/65/02.md) from the Old Testament. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
 10:21	hw4w		rc://*/ta/man/translate/figs-idiom	ὅλην τὴν ἡμέραν	1	**The whole day** here refers to doing something constantly or continually. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Continually” (See: [[rc://*/ta/man/translate/figs-idiom]])
@@ -2004,11 +2004,11 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:9	l6re		rc://*/ta/man/translate/figs-doublet	εἰς παγίδα, καὶ εἰς θήραν	1	These two phrases mean basically the same thing. The repetition is used to emphasize David’s plea for judgment. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “for thorough punishment” (See: [[rc://*/ta/man/translate/figs-doublet]])
 11:9	lbs2		rc://*/ta/man/translate/figs-metaphor	εἰς σκάνδαλον	1	Here, **stumbling block** refers to something that tempts people to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “for tempting them to sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:9	xex5		rc://*/ta/man/translate/figs-abstractnouns	ἀνταπόδομα αὐτοῖς	1	If your language does not use an abstract noun for the idea of **retribution**, you could express the same idea in another way. Alternate translation: “paying them back” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-11:10	c1nj		rc://*/ta/man/translate/figs-metaphor	σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν, τοῦ μὴ βλέπειν	1	This clause refers to being unable to understand something. See how you translated “eyes not to see” in [verse 8](../11/08.md). Alternate translation: “Let them be unable to understand” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+11:10	c1nj		rc://*/ta/man/translate/figs-metaphor	σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν, τοῦ μὴ βλέπειν	1	This clause refers to being unable to understand something. See how you translated “eyes not to see” in [11:8](../11/08.md). Alternate translation: “Let them be unable to understand” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:10	j9ag		rc://*/ta/man/translate/figs-activepassive	σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Blind their eyes” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:10	biqg		rc://*/ta/man/translate/figs-metaphor	τὸν νῶτον αὐτῶν διὰ παντὸς σύνκαμψον	1	This clause refers to making people suffer like how slaves suffer by carrying heavy burdens on **their backs**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “make them suffer continually” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:10	p4s5		rc://*/ta/man/translate/figs-quotemarks	παντὸς	1	The end of this verse is the end of a quotation from [Psalm 69:22–23](../psa/069/022.md). It may be helpful to your readers to indicate this with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
-11:11	z8tw		rc://*/ta/man/translate/grammar-connect-logic-result	λέγω οὖν	1	See how you translated this phrase in [verse 1](../11/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+11:11	z8tw		rc://*/ta/man/translate/grammar-connect-logic-result	λέγω οὖν	1	See how you translated this phrase in [11:1](../11/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:11	dysl		rc://*/ta/man/translate/writing-pronouns	μὴ ἔπταισαν & πέσωσιν & αὐτῶν & αὐτούς	1	In this verse the pronouns **they**, **their**, and **them** refer to the Jewish people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The Jewish people did not stumble … they might fall, did they … the Jewish people’s … the Jews” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:11	r9hg		rc://*/ta/man/translate/figs-rquestion	μὴ ἔπταισαν ἵνα πέσωσιν?	1	Paul is not asking for information, but is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “Surely they did not stumble so that they might fall!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:11	y9x7		rc://*/ta/man/translate/figs-metaphor	μὴ ἔπταισαν	1	See how you translated “stumbled” in [9:32](../09/32.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2033,17 +2033,17 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:14	h1qe		rc://*/ta/man/translate/figs-explicit	μου τὴν σάρκα & αὐτῶν	1	These phrases refer to Paul’s Jewish kinsmen who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “those unbelieving Jews, who are of my own flesh … my fellow Jews” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:14	oxqg		rc://*/ta/man/translate/figs-idiom	μου τὴν σάρκα	1	See how you translated **flesh** in [1:3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
 11:15	q99e		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-11:15	es22		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+11:15	es22		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 11:15	ui3i		rc://*/ta/man/translate/writing-pronouns	αὐτῶν & ἡ πρόσλημψις	1	In this verse **their** refers to Jews who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the unbelieving Jews’ … the Jewish people’s acceptance” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:15	sy8u		rc://*/ta/man/translate/figs-abstractnouns	ἡ ἀποβολὴ αὐτῶν & ἡ πρόσλημψις & ζωὴ	1	If your language does not use abstract nouns for the ideas of **rejection**, **acceptance**, and **life**, you could express the same ideas in another way. Alternate translation: “them rejecting … them being accepted … to become alive” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 11:15	teab		rc://*/ta/man/translate/grammar-connect-logic-result	καταλλαγὴ κόσμου	1	Here, **is** indicates that the phrase that follows is the result of **their rejection**. Use a natural way in your language for indicating result. Alternate translation: “led to reconciliation of the world” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:15	sdhl		rc://*/ta/man/translate/figs-abstractnouns	καταλλαγὴ	1	See how you translated **reconciliation** in [5:11](../05/11.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-11:15	m3fs		rc://*/ta/man/translate/figs-metonymy	κόσμου	1	See how you translated **world** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
+11:15	m3fs		rc://*/ta/man/translate/figs-metonymy	κόσμου	1	See how you translated **world** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
 11:15	em8m		rc://*/ta/man/translate/figs-rquestion	τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν?	1	Paul is not asking for information, but is using the question form here to emphasize how wonderful it will be when God accepts the Jews. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “their acceptance is certainly life from dead ones!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
 11:15	ic9z		rc://*/ta/man/translate/grammar-connect-logic-result	τίς ἡ πρόσλημψις	1	Here, **is** indicates that the phrase that follows is the result of **their acceptance**. Use a natural way in your language for indicating result. Alternate translation: “what would their acceptance lead to if not life from the dead” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:15	po4h		rc://*/ta/man/translate/figs-metaphor	ζωὴ ἐκ νεκρῶν	1	This phrase could refer to: (1) the final resurrection of all Christians that will take place after the whole Jewish remnant has believed in Jesus. Elsewhere in this letter, Paul uses a similar phrase to refer to Jesus’ resurrection. Alternate translation: “bringing the dead back to life” (2) the Jewish remnant changing from being spiritually dead to being spiritually alive. Alternate translation: “eternally alive from being eternally dead” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:15	jn4l		rc://*/ta/man/translate/figs-idiom	ἐκ νεκρῶν	1	See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]])
-11:16	ao3u		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & εἰ	1	See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+11:16	ao3u		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & εἰ	1	See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 11:16	bi5b		rc://*/ta/man/translate/figs-explicit	καὶ τὸ φύραμα & καὶ οἱ κλάδοι	1	In these clauses Paul implies that **the lump of dough** and **the branches** are **also** holy. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the lump of dough is also holy … the branches are also holy” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:16	b2s5		rc://*/ta/man/translate/figs-metaphor	εἰ & ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα;	1	Paul is speaking of Abraham, Isaac, and Jacob, the Israelites’ ancestors, as if they were the **firstfruits** to be harvested. He is also speaking of the Israelites who descended from those men, as if they were a **lump of dough** that was made from the **firstfruits** that had been harvested. If it would be helpful in your language, you could express this idea with a simile. Alternate translation: “if Abraham is like the first of what has been offered to God, all of his descendants should also be considered an offering” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:16	dci1		rc://*/ta/man/translate/figs-metaphor	εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι	1	Paul is speaking of Abraham, Isaac, and Jacob, the Israelites’ ancestors, as if they were the **root** of a tree. He is also speaking of the Israelites who descended from those men as if they were **the branches** of that same tree. If it would be helpful in your language, you could express this idea with a simile. Alternate translation: “if Abraham is like the root of a tree, all of his descendants should also be considered branches of that tree” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2054,18 +2054,18 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:17	qv65		rc://*/ta/man/translate/figs-youcrowd	σὺ	1	Even though Paul is writing to a group of people, non-Jewish Christians, **you** is singular throughout this verse. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:17	z6hr		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς & συνκοινωνὸς	1	In this verse **them** refers to the Jewish people who believe in Jesus. It does not refer to the **branches** that **were broken off**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the believing Jewish people … partakers with those Jews who believe” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 11:18	d81u		rc://*/ta/man/translate/figs-infostructure	μὴ κατακαυχῶ τῶν κλάδων	1	This is the end of a factual conditional sentence that began in the previous verse. You may need to adjust the words if you make this clause into a separate sentence. Alternate translation: “Since this is true, do not boast over the branches” (See: [[rc://*/ta/man/translate/figs-infostructure]])
-11:18	gqd6		rc://*/ta/man/translate/figs-exmetaphor	μὴ κατακαυχῶ τῶν κλάδων. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλὰ ἡ ῥίζα σέ	1	Paul continues using the metaphor of a tree from the previous two verses. Here, **branches** represents those Jews whom God rejected because they did not believe in Jesus. The **root** represents either the ancestors of the Israelites (like in [verse 16](../11/16.md)) or the Jewish people in general. If it would be helpful in your language, you could express this metaphor as a simile. See also the discussion of this metaphor in the General Notes for this chapter. Alternate translation: “do not boast over the unbelieving Jews whom God rejected, like branches were broken off of a tree. But if you boast, you yourself do not sustain Gods people, like branches cannot sustain the root, but the first Israelites sustain you, like the root sustains the branches” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
+11:18	gqd6		rc://*/ta/man/translate/figs-exmetaphor	μὴ κατακαυχῶ τῶν κλάδων. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλὰ ἡ ῥίζα σέ	1	Paul continues using the metaphor of a tree from the previous two verses. Here, **branches** represents those Jews whom God rejected because they did not believe in Jesus. The **root** represents either the ancestors of the Israelites (like in [11:16](../11/16.md)) or the Jewish people in general. If it would be helpful in your language, you could express this metaphor as a simile. See also the discussion of this metaphor in the General Notes for this chapter. Alternate translation: “do not boast over the unbelieving Jews whom God rejected, like branches were broken off of a tree. But if you boast, you yourself do not sustain Gods people, like branches cannot sustain the root, but the first Israelites sustain you, like the root sustains the branches” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
 11:18	kd87		rc://*/ta/man/translate/figs-youcrowd	κατακαυχᾶσαι & σὺ & βαστάζεις & σέ	1	See how you translated **you** in the previous verse. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:18	llz1		rc://*/ta/man/translate/figs-explicit	οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλὰ ἡ ῥίζα σέ	1	Paul implies that Gentile believers who **boast** should remember that they are supported by the **root** of the faith of Abraham and the first Israelites. If it would be helpful in your language, you could state this explicitly. Alternate translation: “remember that you yourself do not support the root, but the root supports you” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:19	w28y		rc://*/ta/man/translate/figs-youcrowd	ἐρεῖς	1	See how you translated **you** in the previous two verses. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:19	uqji		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **then** indicates that what follows is a response to what Paul said in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “as a result” or “in response to this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:19	d21e		rc://*/ta/man/translate/figs-quotemarks	ἐξεκλάσθησαν κλάδοι, ἵνα ἐγὼ ἐνκεντρισθῶ	1	In this sentence Paul is speaking as if he were a non-Jewish Christian arguing against Paul. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]])
-11:19	mm6w		rc://*/ta/man/translate/figs-exmetaphor	ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ	1	See how you translated **branches**, **broken off**, and **grafted in** in [verse 17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
-11:19	qk8c		rc://*/ta/man/translate/figs-activepassive	ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. See how you translated similar phrases in [verse 17](../11/17.md). Alternate translation: “God broke branches off … God might graft me in” (See: [[rc://*/ta/man/translate/figs-activepassive]])
+11:19	mm6w		rc://*/ta/man/translate/figs-exmetaphor	ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ	1	See how you translated **branches**, **broken off**, and **grafted in** in [11:17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
+11:19	qk8c		rc://*/ta/man/translate/figs-activepassive	ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. See how you translated similar phrases in [11:17](../11/17.md). Alternate translation: “God broke branches off … God might graft me in” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:19	p9ti		rc://*/ta/man/translate/grammar-connect-logic-goal	ἵνα	1	Here, **so that** introduces a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “for the purpose that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 11:20	r80y		rc://*/ta/man/translate/figs-explicit	καλῶς	1	This sentence introduces Paul’s response to the statement in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying that what you said is true” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:20	puj9		rc://*/ta/man/translate/writing-pronouns	τῇ ἀπιστίᾳ ἐξεκλάσθησαν	1	**They** and **their** in this verse refer to the Jewish people who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The unbelieving Jews were broken off in unbelief” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-11:20	lce6		rc://*/ta/man/translate/figs-exmetaphor	ἐξεκλάσθησαν	1	See how you translated **were broken off** in [verse 17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
+11:20	lce6		rc://*/ta/man/translate/figs-exmetaphor	ἐξεκλάσθησαν	1	See how you translated **were broken off** in [11:17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
 11:20	cvr0		rc://*/ta/man/translate/grammar-connect-logic-result	τῇ ἀπιστίᾳ	1	This phrase indicates the reason why the unbelieving Jews **were broken off**. Use a natural way in your language for indicating a reason. Alternate translation: “due to unbelief” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:20	pw92		rc://*/ta/man/translate/figs-youcrowd	σὺ & ἕστηκας &	1	See how you translated **you** in the previous three verses. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:20	v2ua		rc://*/ta/man/translate/figs-metaphor	σὺ & ἕστηκας	1	Paul speaks of Gentile believers remaining part of God’s people as if they were standing **firm**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you yourself remain among God’s people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2074,7 +2074,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:20	rx22		rc://*/ta/man/translate/figs-explicit	ὑψηλὰ	1	Here, **arrogant things** refers to the **arrogant** thoughts that a Gentile Christian might have against the Jews. Specifically, they might think that they are better than Jews who are not Christian, as indicated by the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “arrogantly against unbelieving Jews” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:20	k4l5		rc://*/ta/man/translate/figs-ellipsis	φοβοῦ	1	Paul is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the next verse, as in the UST. (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 11:21	nsq3		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** introduces the reason why Paul wants his Gentile Christian readers to “fear,” as stated in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “You must fear because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
-11:21	xy3h		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+11:21	xy3h		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
 11:21	f6i7		rc://*/ta/man/translate/figs-metaphor	τῶν κατὰ φύσιν κλάδων	1	Here,**natural branches** refers to the Jewish people who rejected Jesus. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “of the unbelieving Jews” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:21	ywgs		rc://*/ta/man/translate/figs-explicit	οὐδὲ σοῦ φείσεται	1	Paul implies that God will not spare anyone who stops trusting in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “neither will he spare you if you do not keep trusting in Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:21	m59a		rc://*/ta/man/translate/figs-youcrowd	σοῦ	1	See how you translated **you** in [verses 17–20](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
@@ -2096,8 +2096,8 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:23	lx11		rc://*/ta/man/translate/figs-activepassive	ἐνκεντρισθήσονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will graft in” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:23	yxtp		rc://*/ta/man/translate/grammar-connect-logic-result	γάρ	1	**For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows is the reason why what Paul said in the previous sentence is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 11:24	onko		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	**For** here indicates that what follows in this verse and the next verse is an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
-11:24	q1vp		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
-11:24	s1a4		rc://*/ta/man/translate/figs-exmetaphor	σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ	1	Paul continues speaking of the Gentile believers and Jews as if they were branches of a **tree**, as he did in [verses 17–22](../11/17.md). Here, **a wild olive tree** represents all non-Jewish people who do not believe in Jesus, **cut off** represents being separated from unbelieving non-Jewish people, and **good olive tree** and **their own olive tree** represents God’s people. See how you translated **grafted into** in [verse 17](../11/17.md). Alternate translation: “you were separated from the nations, as a branch is cut off from what is by nature a wild olive tree, and contrary to nature were joined to God’s people, as a branch is grafted into a good olive tree, how much more will these, who are according to nature like olive branches, be joined to their own people, like a branch is grafted back into its own olive tree” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
+11:24	q1vp		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
+11:24	s1a4		rc://*/ta/man/translate/figs-exmetaphor	σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ	1	Paul continues speaking of the Gentile believers and Jews as if they were branches of a **tree**, as he did in [verses 17–22](../11/17.md). Here, **a wild olive tree** represents all non-Jewish people who do not believe in Jesus, **cut off** represents being separated from unbelieving non-Jewish people, and **good olive tree** and **their own olive tree** represents God’s people. See how you translated **grafted into** in [11:17](../11/17.md). Alternate translation: “you were separated from the nations, as a branch is cut off from what is by nature a wild olive tree, and contrary to nature were joined to God’s people, as a branch is grafted into a good olive tree, how much more will these, who are according to nature like olive branches, be joined to their own people, like a branch is grafted back into its own olive tree” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
 11:24	hl07		rc://*/ta/man/translate/figs-youcrowd	σὺ	1	See how **you** translated you in [verses 17–22](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]])
 11:24	dem3		rc://*/ta/man/translate/figs-activepassive	σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου & ἐνεκεντρίσθης & οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God cut you off from what is by nature a wild olive tree … God grafted … will God graft these, who are according to nature, back into” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 11:24	ko5o		rc://*/ta/man/translate/figs-rquestion	πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ?	1	Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “so much more will these, who are according to nature, be grafted back into their own olive tree!” (See: [[rc://*/ta/man/translate/figs-rquestion]])
@@ -2111,9 +2111,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:25	aj7j		rc://*/ta/man/translate/translate-unknown	τὸ μυστήριον τοῦτο	1	Here Paul uses the word **mystery** to refer to God saving a remnant of Jews after he saves a certain amount of Gentiles. This does not mean that the idea is hard to understand, but rather, God had not yet revealed it to people. If your language would not use **mystery** to refer to something that was concealed but has now been revealed, you could use a different expression. Alternate translation: “of this concealed message” (See: [[rc://*/ta/man/translate/translate-unknown]])
 11:25	w7lx		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women. Paul could be referring to: (1) non-Jewish Christians, as in verses [verses 17–24](../11/17.md). Alternate translation: “my fellow non-Jewish believers in Christ” (2) all the believers to whom Paul was writing this letter. Alternate translation: “my fellow believers in Christ” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 11:25	me1g		rc://*/ta/man/translate/figs-idiom	μὴ ἦτε παρ’ ἑαυτοῖς φρόνιμοι	1	Here, **wise in yourselves** refers to someone arrogantly thinking that he is wiser than he really is. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you might not arrogantly think that you are wiser than you really are” (See: [[rc://*/ta/man/translate/figs-idiom]])
-11:25	ec4j		rc://*/ta/man/translate/figs-metaphor	πώρωσις ἀπὸ μέρους	1	Here, **hardening** refers to being stubborn and unwilling to believe in Jesus. This **hardening** is only **partial** because some Jews believe in Jesus. See how you translated similar words in [verse 7](../11/07.md) and [9:18](../09/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+11:25	ec4j		rc://*/ta/man/translate/figs-metaphor	πώρωσις ἀπὸ μέρους	1	Here, **hardening** refers to being stubborn and unwilling to believe in Jesus. This **hardening** is only **partial** because some Jews believe in Jesus. See how you translated similar words in [11:7](../11/07.md) and [9:18](../09/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:25	dry1		rc://*/ta/man/translate/figs-metonymy	τῷ Ἰσραὴλ	1	See how you translated **Israel** in [10:19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]])
-11:25	db1x		rc://*/ta/man/translate/figs-metaphor	τὸ πλήρωμα τῶν ἐθνῶν	1	Here, **fullness** refers to the full amount of non-Jewish people whom God will save. See how you translated **fullness** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+11:25	db1x		rc://*/ta/man/translate/figs-metaphor	τὸ πλήρωμα τῶν ἐθνῶν	1	Here, **fullness** refers to the full amount of non-Jewish people whom God will save. See how you translated **fullness** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:25	px38		rc://*/ta/man/translate/figs-metaphor	εἰσέλθῃ	1	Here Paul uses **come in** to speak about people joining God’s people as if they were entering a place. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “has become his people” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 11:26	jo0j		rc://*/ta/man/translate/figs-explicit	καὶ οὕτως	1	Here, **thus** indicates that **all Israel will be saved** in the same manner as “the fullness of the Gentiles,” as mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and in the same manner” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:26	vu7t		rc://*/ta/man/translate/figs-activepassive	πᾶς Ἰσραὴλ σωθήσεται	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will save all Israel” (See: [[rc://*/ta/man/translate/figs-activepassive]])
@@ -2177,7 +2177,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 11:36	s63u		rc://*/ta/man/translate/figs-explicit	εἰς αὐτὸν	1	Here, **to** indicates that God is the reason **all things** exist. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for him” (See: [[rc://*/ta/man/translate/figs-explicit]])
 11:36	rpx6		rc://*/ta/man/translate/figs-abstractnouns	αὐτῷ ἡ δόξα	1	If your language does not use abstract nouns for the idea of **glory**, you could express the same idea in another way. Alternate translation: “May people glorify him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 11:36	ut8l		rc://*/ta/man/translate/figs-idiom	εἰς τοὺς αἰῶνας	1	Here, **to the ages** is an idiom that means “forever.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “to eternity” (See: [[rc://*/ta/man/translate/figs-idiom]])
-12:intro	aky9				0	# Romans 12 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n    * Be united with other Christians (15:1–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of [verse 20](../12/20.md), which are from the Old Testament.\n\nMany scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1–11. After having carefully explained the Christian gospel in chapters 1–11, Paul explains in chapters 12–16 how Christians should live in response to these great truths. In these chapters, Paul gives many different commands that are practical instructions for how Christians should behave. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Important Figures of Speech in this Chapter\n\n### Body of Christ\n\nThe body of Christ is an important metaphor used in the New Testament to refer to the church. Every Christian plays a unique and important function within the people of God. Christians need each other. (See: [[rc://*/tw/dict/bible/kt/body]] and [[rc://*/ta/man/translate/figs-metaphor]])
+12:intro	aky9				0	# Romans 12 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n    * Be united with other Christians (15:1–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the words of [12:20](../12/20.md), which are from the Old Testament.\n\nMany scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1–11. After having carefully explained the Christian gospel in chapters 1–11, Paul explains in chapters 12–16 how Christians should live in response to these great truths. In these chapters, Paul gives many different commands that are practical instructions for how Christians should behave. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Important Figures of Speech in this Chapter\n\n### Body of Christ\n\nThe body of Christ is an important metaphor used in the New Testament to refer to the church. Every Christian plays a unique and important function within the people of God. Christians need each other. (See: [[rc://*/tw/dict/bible/kt/body]] and [[rc://*/ta/man/translate/figs-metaphor]])
 12:1	wklb		rc://*/ta/man/translate/writing-pronouns	παρακαλῶ	1	The pronoun **I** here and throughout this chapter refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, urge” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 12:1	fwds		rc://*/ta/man/translate/figs-yousingular	ὑμᾶς & ὑμῶν & ὑμῶν	1	The pronouns **you** and **your** here and throughout most of this chapter are plural and refer to the believers in Rome to whom Paul wrote this letter. If it would be helpful in your language, you could say this explicitly. Alternate translation: “you believers … your … your” (See: [[rc://*/ta/man/translate/figs-yousingular]])
 12:1	xgcr		rc://*/ta/man/translate/grammar-connect-logic-result	παρακαλῶ οὖν ὑμᾶς	1	The word **Therefore** indicates that what follows is a logical conclusion. Here, **therefore** indicates that what follows in the rest of this letter is what Paul wants his readers to do in response to what he has written in chapters 1–11. If it would be helpful in your language, you could use a fuller expression. Alternate translation: “Since everything I have said is true, I urge you” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
@@ -2210,7 +2210,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 12:6	y267		rc://*/ta/man/translate/figs-activepassive	κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “according to the grace that God has given to us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 12:6	tlk4		rc://*/ta/man/translate/figs-abstractnouns	τὴν χάριν & προφητείαν, κατὰ τὴν ἀναλογίαν	1	If your language does not use abstract nouns for the ideas of **grace** and **prophecy**, you could express the same ideas in another way. Alternate translation: “what is graciously … being able to prophecy, according to what has been proportioned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 12:6	zs97		rc://*/ta/man/translate/figs-ellipsis	εἴτε προφητείαν, κατὰ τὴν ἀναλογίαν τῆς πίστεως	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “if God has given someone the gift of prophecy, then that person must use that gift according to the proportion of his faith” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
-12:6	bnk9		rc://*/ta/man/translate/figs-explicit	κατὰ τὴν ἀναλογίαν τῆς πίστεως	1	Here Paul uses **faith** in the same way he did in [verse 3](../12/03.md). See how you translated the clause “as God has distributed to each one a measure of faith” in that verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
+12:6	bnk9		rc://*/ta/man/translate/figs-explicit	κατὰ τὴν ἀναλογίαν τῆς πίστεως	1	Here Paul uses **faith** in the same way he did in [12:3](../12/03.md). See how you translated the clause “as God has distributed to each one a measure of faith” in that verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
 12:7	todc		rc://*/ta/man/translate/figs-ellipsis	εἴτε διακονίαν, ἐν τῇ διακονίᾳ; εἴτε ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “if God has given someone the gift of service, then that person must use that gift for serving; if God has given someone the gift to be the one teaching, then that person must use that gift for teaching” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 12:7	wmuw		rc://*/ta/man/translate/figs-abstractnouns	διακονίαν & τῇ διακονίᾳ & τῇ διδασκαλίᾳ	1	If your language does not use abstract nouns for the ideas of **service** and **teaching**, you could express the same ideas in another way. Alternate translation: “serving others … serving others … teaching others” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 12:8	m2as		rc://*/ta/man/translate/figs-ellipsis	εἴτε ὁ παρακαλῶν, ἐν τῇ παρακλήσει; ὁ μεταδιδοὺς, ἐν ἁπλότητι; ὁ προϊστάμενος, ἐν σπουδῇ; ὁ ἐλεῶν, ἐν ἱλαρότητι	1	Paul is leaving out some of the words that clauses would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “if God has given someone the gift of encouraging, then that person must use that gift for encouraging; if God has given someone the gift of giving, then that person must use that gift for generosity; if God has given someone the gift of leading, then that person must use that gift with diligence; if God has given someone the gift of showing mercy, then that person must use that gift with cheerfulness” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
@@ -2302,7 +2302,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 13:6	r1jy		rc://*/ta/man/translate/writing-pronouns	διὰ τοῦτο	1	Here, **this** could refer to: (1) “the wrath” and “the conscience” mentioned in the previous verse. Alternate translation: “because of the wrath and your conscience” (2) “the wrath” and “the conscience” mentioned in the previous verse, and the fact that rulers **are servants of God**. Alternate translation: “because of the wrath and your conscience, and because rulers are servants of God”(See: [[rc://*/ta/man/translate/writing-pronouns]])
 13:6	hy4f		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	2	**For** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows is another reason why Christians should **pay taxes**. Use a natural way in your language for indicating a reason. Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 13:6	ib5x		rc://*/ta/man/translate/writing-pronouns	εἰσιν	1	Here, **they** refers to the rulers described in [verses 1–4](../13/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the rulers are” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-13:6	gh12		rc://*/ta/man/translate/figs-abstractnouns	λειτουργοὶ & Θεοῦ	1	See how you translated the similar phrase in [verse 4](../13/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
+13:6	gh12		rc://*/ta/man/translate/figs-abstractnouns	λειτουργοὶ & Θεοῦ	1	See how you translated the similar phrase in [13:4](../13/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 13:6	e8ey		rc://*/ta/man/translate/figs-distinguish	εἰς αὐτὸ τοῦτο προσκαρτεροῦντες	1	This clause gives additional information about the rulers, who are called **servants of God** in the previous clause. If it would be helpful to your readers, you could make the connection between these clauses more explicit. Alternate translation: “and these rulers are the ones persisting in this very thing” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 13:6	xmsa		rc://*/ta/man/translate/figs-explicit	αὐτὸ τοῦτο	1	Here, **this very thing** refers to serving God by ruling over people, as is indicated by Paul calling them **servants of God** in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this service” (See: [[rc://*/ta/man/translate/figs-explicit]])
 13:7	z9cn		rc://*/ta/man/translate/figs-abstractnouns	τὰς ὀφειλάς	1	If your language does not use an abstract noun for the idea of **obligations**, you could express the same idea in another way. Alternate translation: “what you are obligated to pay” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -2360,7 +2360,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 13:14	sir6		rc://*/ta/man/translate/figs-metaphor	ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν	1	Paul speaks of **Christ** as if he were clothing that someone could **put on**. He means that people should behave like **Jesus** behaves. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “act like the Lord Jesus Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 13:14	j795		rc://*/ta/man/translate/figs-abstractnouns	τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε, εἰς ἐπιθυμίας	1	If your language does not use abstract nouns for the ideas of **forethought** or **desires**, you could express the same ideas in another way. Alternate translation: “do not think ahead with regard to what the flesh desires” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 13:14	xre7		rc://*/ta/man/translate/figs-metaphor	τῆς σαρκὸς	1	Here Paul uses **flesh** figuratively to refer to sinful human nature. See how you translated a similar use of **flesh** in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-14:intro	kt8c				0	# Romans 14 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verse 11](../14/11.md) of this chapter, which Paul quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Weak in faith\n\nPaul teaches that Christians can have real faith, and yet at the same time be “weak in faith” regarding some situations. This describes Christians whose faith is immature and who feel guilty about doing certain things that God did not forbid. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n### Dietary restrictions\n\nIn the law of Moses, God forbade the Jews from eating the meat of some animals which God said were unclean. However, since Christians have been “made dead to the law” ([7:4](../07/04.md)), they are free to eat what they want. The Roman church to which Paul wrote this letter was made up of both Jews and Gentiles. Some of the Jewish believers were offended by the non-Jewish believers eating foods that God had previously forbidden in the law of Moses. The non-Jewish believers were also judging the Jewish believers for not eating those foods. Paul uses this situation to teach that Christians must use their freedom in a way that honors the Lord and shows love to other believers. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we” and “us” refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+14:intro	kt8c				0	# Romans 14 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [14:11](../14/11.md) of this chapter, which Paul quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Weak in faith\n\nPaul teaches that Christians can have real faith, and yet at the same time be “weak in faith” regarding some situations. This describes Christians whose faith is immature and who feel guilty about doing certain things that God did not forbid. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n### Dietary restrictions\n\nIn the law of Moses, God forbade the Jews from eating the meat of some animals which God said were unclean. However, since Christians have been “made dead to the law” ([7:4](../07/04.md)), they are free to eat what they want. The Roman church to which Paul wrote this letter was made up of both Jews and Gentiles. Some of the Jewish believers were offended by the non-Jewish believers eating foods that God had previously forbidden in the law of Moses. The non-Jewish believers were also judging the Jewish believers for not eating those foods. Paul uses this situation to teach that Christians must use their freedom in a way that honors the Lord and shows love to other believers. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we” and “us” refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 14:1	jf8v		rc://*/ta/man/translate/figs-metaphor	ἀσθενοῦντα τῇ πίστει	1	Here, **weak in the faith** refers to someone who does not have a mature **faith**, but feels guilty about doing certain things that God did not forbid. The word **weak** here does not refer to physical weakness. See the discussion of this in the General Notes for this chapter. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “whose faith is not mature” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:1	bdy7		rc://*/ta/man/translate/figs-abstractnouns	τῇ πίστει & διακρίσεις	1	If your language does not use abstract nouns for the ideas of **faith** and **judgments**, you could express the same ideas in another way. Alternate translation: “in what he believes … judging” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 14:1	p697		rc://*/ta/man/translate/figs-ellipsis	μὴ εἰς διακρίσεις διαλογισμῶν	1	Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “not accepting that one for passing judgments on opinions” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
@@ -2383,10 +2383,10 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:5	m511		rc://*/ta/man/translate/figs-explicit	ἕκαστος ἐν τῷ ἰδίῳ νοῒ, πληροφορείσθω	1	Paul implies that each person should be **convinced** about what he thinks honors the Lord. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Let each one be fully convinced in his own mind that what he does honors the Lord” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:5	y5ea		rc://*/ta/man/translate/figs-activepassive	ἕκαστος & πληροφορείσθω	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Let each one be completely certain” or “Let each one fully convince himself” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 14:6	pfn6		rc://*/ta/man/translate/figs-explicit	ὁ φρονῶν τὴν ἡμέραν	1	**The one regarding** refers to the person in the previous verse who “judges day from day”. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The one who regards one day as more important than another day” (See: [[rc://*/ta/man/translate/figs-explicit]])
-14:6	esu5		rc://*/ta/man/translate/figs-ellipsis	ὁ ἐσθίων	1	Here, **the one who eats** refers to the person in [verse 3](../14/03.md) who eats all kinds of food. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [verse 3](../14/03.md). Alternate translation: “the one eating every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+14:6	esu5		rc://*/ta/man/translate/figs-ellipsis	ὁ ἐσθίων	1	Here, **the one who eats** refers to the person in [14:3](../14/03.md) who eats all kinds of food. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [14:3](../14/03.md). Alternate translation: “the one eating every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 14:6	f9tm		rc://*/ta/man/translate/grammar-connect-logic-goal	Κυρίῳ & Κυρίῳ & Κυρίῳ	1	In this verse the phrase **for the Lord** indicates the purpose for which these people act in these ways. They do so in order to benefit or honor the Lord. Use the most natural way in your language to express a purpose. Alternate translation: “for the purpose of honoring the Lord … for the purpose of honoring the Lord … for the purpose of honoring the Lord” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]])
 14:6	ad27		rc://*/ta/man/translate/figs-metaphor	εὐχαριστεῖ & τῷ Θεῷ & καὶ εὐχαριστεῖ τῷ Θεῷ	1	Here Paul speaks of expressing **thanks** as if words of gratitude were something that could be given to a person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he thanks God … he also thanks God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-14:6	jh8j		rc://*/ta/man/translate/figs-ellipsis	καὶ ὁ μὴ ἐσθίων	1	Here, **the one who not eating** refers to the person in [verse 3](../14/03.md) who only eats vegetables. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [verse 3](../14/03.md). Alternate translation: “the one who eats does not eat every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
+14:6	jh8j		rc://*/ta/man/translate/figs-ellipsis	καὶ ὁ μὴ ἐσθίων	1	Here, **the one who not eating** refers to the person in [14:3](../14/03.md) who only eats vegetables. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [14:3](../14/03.md). Alternate translation: “the one who eats does not eat every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 14:7	t6q7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul said in the previous clause is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 14:7	u9ar		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	Here, **us** refers to Paul and his Christian readers, so **us** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 14:7	txm3		rc://*/ta/man/translate/figs-explicit	ἑαυτῷ & ἑαυτῷ	1	Here, **for himself** means to do something only to benefit oneself. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the benefit of himself … for the benefit of himself” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2418,16 +2418,16 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:13	epi0		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows in this verse is the result of what Paul said in [verses 10–12](../14/10.md). Use a natural way in your language for indicating result. Alternate translation: “Because of these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 14:13	ia62		rc://*/ta/man/translate/figs-doublet	τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον	1	Here, **stumbling block** and **trap** mean basically the same thing. They both refer to tempting someone to sin. Paul uses them to emphasize what he is saying. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “not to do or say anything at all that might cause a brother to sin” (See: [[rc://*/ta/man/translate/figs-doublet]])
 14:13	fgg7		rc://*/ta/man/translate/figs-metaphor	τὸ μὴ τιθέναι πρόσκομμα	1	See how you translated **stumbling block** in [11:9](../11/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
-14:13	cx4s		rc://*/ta/man/translate/figs-gendernotations	τῷ ἀδελφῷ	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [verse 10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+14:13	cx4s		rc://*/ta/man/translate/figs-gendernotations	τῷ ἀδελφῷ	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 14:14	t7gc		rc://*/ta/man/translate/figs-doublet	οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ	1	Here, **know** and **am persuaded** mean very similar things. Paul uses them to emphasize what he is saying. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “I am completely certain” (See: [[rc://*/ta/man/translate/figs-doublet]])
 14:14	qm09		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ Ἰησοῦ	1	Here, **in** could indicate: (1) the means by which Paul was persuaded. Alternate translation: “by means of the Lord Jesus” (2) Paul being united with **Christ**. Alternate translation: “in union with the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:14	erfx		rc://*/ta/man/translate/figs-explicit	οὐδὲν κοινὸν & κοινὸν & κοινόν	1	The next verse indicates that here Paul is specifically referring to **unclean** foods, which were foods that Jews were forbidden to eat according to the law of Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “no food is forbidden to be eaten … forbidden … it is forbidden food” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:14	fuk1		rc://*/ta/man/translate/figs-doublenegatives	οὐδὲν κοινὸν δι’ ἑαυτοῦ	1	If your readers would misunderstand this double negative, you could translate it as a positive statement. Alternate translation: “everything by itself is clean” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
 14:14	mjc5			δι’ ἑαυτοῦ	1	Alternate translation: “by its nature” or “because of what it is”
-14:15	vd20		rc://*/ta/man/translate/grammar-connect-logic-result	εἰ γὰρ διὰ βρῶμα	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul’s readers should obey the command he gave in [verse 13](../14/13.md). Use a natural way in your language for indicating a reason. Alternate translation: ““Do not place a stumbling block before your brother because, if on account of food,”” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
+14:15	vd20		rc://*/ta/man/translate/grammar-connect-logic-result	εἰ γὰρ διὰ βρῶμα	1	**For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul’s readers should obey the command he gave in [14:13](../14/13.md). Use a natural way in your language for indicating a reason. Alternate translation: ““Do not place a stumbling block before your brother because, if on account of food,”” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
 14:15	iw7w		rc://*/ta/man/translate/figs-explicit	διὰ βρῶμα	1	This phrase refers to a Christian eating food that another Christians thinks is unclean, as mentioned in the previous verse and [verses 2–6](../14/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “over the matter of food” or “because of what you eat” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:15	tfix		rc://*/ta/man/translate/figs-youcrowd	σου & περιπατεῖς & σου	1	Even though Paul is writing to a group of people, **your** and **you** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of "you" in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
-14:15	ln42		rc://*/ta/man/translate/figs-gendernotations	ὁ ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [verse 10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+14:15	ln42		rc://*/ta/man/translate/figs-gendernotations	ὁ ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 14:15	a4kj		rc://*/ta/man/translate/figs-metaphor	λυπεῖται	1	Here, **hurt** refers to experiencing emotional or spiritual offense or suffering. It does not refer to being physically injured. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is offended” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:15	bj8v		rc://*/ta/man/translate/figs-metaphor	οὐκέτι κατὰ ἀγάπην περιπατεῖς	1	Here Paul uses **walking** to refer to how people behave or live their lives. If it would be helpful in your language, you could express the meaning plainly. See similar uses of “walk” in [6:4](../06/04.md), [8:4](../08/04.md), and [13:13](../13/13.md). Alternate translation: “you are no longer behaving according to love” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:15	n099		rc://*/ta/man/translate/figs-explicit	μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ Χριστὸς ἀπέθανεν	1	Paul uses **destroy** here to refer to causing someone to stop trusting in Jesus, which will result in that person experiencing punishment forever in hell. See how you translated “destruction” in [9:22](../09/22.md). Alternate translation: “Do not cause that one from whom Christ died to stop trusting in Jesus and experience eternal destruction” (See: [[rc://*/ta/man/translate/figs-explicit]])
@@ -2450,18 +2450,18 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:19	sfpg		rc://*/ta/man/translate/figs-possession	τὰ τῆς εἰρήνης & καὶ τὰ τῆς οἰκοδομῆς	1	Paul is using the possessive form to describe **things** that result in the **peace** and **the building up** of other Christians. If it would be helpful in your language, you could use a different expression. Alternate translation: “the things that result in peace and the things that result in building up” (See: [[rc://*/ta/man/translate/figs-possession]])
 14:19	i3rv		rc://*/ta/man/translate/figs-metaphor	τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους	1	Here, Paul speaks of helping other Christians become more spiritually mature as if one were **building up** a building. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the things that help one another grow spiritually mature” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:20	p65h		rc://*/ta/man/translate/figs-explicit	μὴ & κατάλυε τὸ ἔργον τοῦ Θεοῦ	1	Here, **tear down** refers to undoing **the work** God has done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not undo the work of God” (See: [[rc://*/ta/man/translate/figs-explicit]])
-14:20	zbd1		rc://*/ta/man/translate/figs-explicit	ἕνεκεν βρώματος	1	This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in [verses 2–6](../14/02.md), [13–17](../14/13.md). See how you translated the similar phrase in [verse 15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+14:20	zbd1		rc://*/ta/man/translate/figs-explicit	ἕνεκεν βρώματος	1	This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in [verses 2–6](../14/02.md), [13–17](../14/13.md). See how you translated the similar phrase in [14:15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:20	r7u3		rc://*/ta/man/translate/figs-explicit	πάντα μὲν καθαρά	1	Here, **things** refers to food and **clean** refers to something that God has permitted. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “All foods are indeed permitted by God to be eaten” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:20	l75q		rc://*/ta/man/translate/writing-pronouns	κακὸν	1	Here, **it** refers to the act of eating a food that someone believes God has not permitted. If it would be helpful in your language, you could state this explicitly. Alternate translation: “eating those things is evil” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 14:20	dk72		rc://*/ta/man/translate/figs-explicit	τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι	1	Here, **eats with a stumbling block** refers to tempting another believer to sin by eating food that the other believer thinks is sinful to eat. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the man to eat what causes another believer to stumble” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:20	fz0m		rc://*/ta/man/translate/figs-metaphor	προσκόμματος	1	See how you translated **stumbling block** in [11:9](../11/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:21	mrr4		rc://*/ta/man/translate/figs-ellipsis	μηδὲ	2	Paul is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “and it is good not” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
 14:21	e1du		rc://*/ta/man/translate/figs-youcrowd	σου	1	Even though Paul is writing to a group of people, **your** here is singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of you in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
-14:21	iq9g		rc://*/ta/man/translate/figs-gendernotations	ὁ ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [verse 10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
+14:21	iq9g		rc://*/ta/man/translate/figs-gendernotations	ὁ ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
 14:21	m5nb		rc://*/ta/man/translate/figs-metaphor	προσκόπτει	1	Here, **stumbles** refers to another believer succombing to the temptation to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “sins” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:21	k1bn		rc://*/ta/man/translate/translate-textvariants	ἢ σκανδαλίζεται, ἢ ἀσθενεῖ	1	These words are found in some traditional versions of the Bible, but they are not found in the most accurate ancient manuscripts of the Bible. ULT and UST indicate this by putting these words in brackets. If a translation of the Bible already exists in your area, you could consider including this verse if that translation does. If there is not already a Bible translation in your area, we recommend that you indicate in some way that this verse may not be original, such as by putting it in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])
 14:21	o6kn		rc://*/ta/man/translate/figs-activepassive	σκανδαλίζεται, ἢ ἀσθενεῖ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that offends him or makes him weak” (See: [[rc://*/ta/man/translate/figs-activepassive]])
-14:21	mnon		rc://*/ta/man/translate/figs-metaphor	ἀσθενεῖ	1	Here, **weak** refers to being spiritually immature. See how you translated “weak in the faith” in [verse 1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
+14:21	mnon		rc://*/ta/man/translate/figs-metaphor	ἀσθενεῖ	1	Here, **weak** refers to being spiritually immature. See how you translated “weak in the faith” in [14:1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 14:22	u1cf		rc://*/ta/man/translate/figs-abstractnouns	σὺ πίστιν ἣν ἔχεις	1	If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “The things that you yourself believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 14:22	hjk9		rc://*/ta/man/translate/figs-explicit	σὺ πίστιν ἣν ἔχεις	1	Here, **faith** refers to what Christians believe that God permits them to do, as mentioned in [verses 1–6](../14/01.md). If it might be helpful in your language, you could state this explicitly. Alternate translation: “The beliefs that your yourself have about what God permits you do to” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:22	b3hi		rc://*/ta/man/translate/figs-youcrowd	σὺ & ἔχεις & σεαυτὸν	1	Even though Paul is writing to a group of people, **you** and **yourself** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of you in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]])
@@ -2480,7 +2480,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 14:23	z696		rc://*/ta/man/translate/figs-abstractnouns	πίστεως & πίστεως	1	See how you translated the abstract noun **faith** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 14:23	u80o		rc://*/ta/man/translate/figs-explicit	πᾶν	1	Here, **all** refers to anything that a person does. If it would be helpful in your language, you could state this explicitly. Alternate translation: “all that a person does” (See: [[rc://*/ta/man/translate/figs-explicit]])
 14:23	u9p2		rc://*/ta/man/translate/figs-abstractnouns	ἁμαρτία	1	See how you translated the abstract noun **sin** in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
-15:intro	ae9u				0	# Romans 15 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n    * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 9–11](../15/09.md) and [21](../15/21.md) of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in [verse 12](../15/12.md).\n\n## Important Figures of Speech in this Chapter\n\n### Able and unable\n\nIn [verses 1–6](../15/01.md) Paul concludes his teaching from Chapter 14 about how Christians with different degrees of spiritual maturity should act toward each other. He refers to some Christians as those who are “weak in faith” ([14:1](../14/01.md)) or “unable” ([15:1](../15/01.md)). These phrases describe Christians who have immature faith and feel guilty about doing certain things that God did not forbid. By contrast, he refers to spiritually mature Christians as those who are “able” ([15:1](../15/01.md)). Paul teaches that those who are strong in faith need to help those who are weak in faith and neither should judge the other. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of ‘You’\n\nIn this chapter, with three exceptions, the words “you” and “your” are plural and refer to Paul’s Christian readers, whom he calls “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Notes will discuss the use of singular forms of “you” and “your” in [verses 3](../15/03.md) and [9](../15/09.md). (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we,” “us,” “our,” and “ourselves” refer inclusively to Paul’s Christian readers. Paul calls these people “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
+15:intro	ae9u				0	# Romans 15 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n    * How to act toward God (12:1–2)\n    * How to serve the church (12:3–8)\n    * How to act toward other Christians (12:9–13)\n    * How to act toward unbelievers (12:14–21)\n    * How to act toward government (13:1–7)\n    * How to act toward other people (13:8–10)\n    * Act as if the end is near (13:11–14)\n    * Do not judge other Christians (14:1–12)\n    * Do not tempt other Christians to sin (14:13–23)\n    * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with [verses 9–11](../15/09.md) and [21](../15/21.md) of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in [15:12](../15/12.md).\n\n## Important Figures of Speech in this Chapter\n\n### Able and unable\n\nIn [verses 1–6](../15/01.md) Paul concludes his teaching from Chapter 14 about how Christians with different degrees of spiritual maturity should act toward each other. He refers to some Christians as those who are “weak in faith” ([14:1](../14/01.md)) or “unable” ([15:1](../15/01.md)). These phrases describe Christians who have immature faith and feel guilty about doing certain things that God did not forbid. By contrast, he refers to spiritually mature Christians as those who are “able” ([15:1](../15/01.md)). Paul teaches that those who are strong in faith need to help those who are weak in faith and neither should judge the other. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of ‘You’\n\nIn this chapter, with three exceptions, the words “you” and “your” are plural and refer to Paul’s Christian readers, whom he calls “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Notes will discuss the use of singular forms of “you” and “your” in [verses 3](../15/03.md) and [9](../15/09.md). (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we,” “us,” “our,” and “ourselves” refer inclusively to Paul’s Christian readers. Paul calls these people “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 15:1	u19s		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἑαυτοῖς	1	Here and throughout this chapter the pronouns **we** and **ourselves** refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 15:1	u73x		rc://*/ta/man/translate/figs-explicit	ἡμεῖς, οἱ δυνατοὶ	1	Here, **we, being able** refers to Paul and other people who have mature faith. See the discussion about this in the General Notes for this chapter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we, having mature faith” or “we, being spiritually strong” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:1	h18p		rc://*/ta/man/translate/figs-metaphor	τὰ ἀσθενήματα & βαστάζειν	1	Paul speaks of **weaknesses** as if they were objects that a person could **bear**. He means that mature Christians should patiently help spiritually weak Christians. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “help overcome the weaknesses” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2619,7 +2619,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 15:28	jj6t		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, **this** refers to Paul traveling to Jerusalem. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this trip to Jerusalem” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 15:28	zz8u		rc://*/ta/man/translate/figs-metaphor	σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον	1	Paul speaks of the money he is taking to Jerusalem as if it were**fruit**, and he speaks of his delivery of the money as if he were sealing it for the poor believers in Jerusalem. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having safely delivered this offering to them” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 15:28	gz16		rc://*/ta/man/translate/figs-metonymy	δι’ ὑμῶν	1	Paul uses **you** here to refer to the place where those people lived, which is Rome. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “through the area where you live” or “through where you are in Rome” (See: [[rc://*/ta/man/translate/figs-metonymy]])
-15:28	ywlm		rc://*/ta/man/translate/translate-names	Σπανίαν	1	See how you translated **Spain** in [verse 24](../15/24.md). (See: [[rc://*/ta/man/translate/translate-names]])
+15:28	ywlm		rc://*/ta/man/translate/translate-names	Σπανίαν	1	See how you translated **Spain** in [15:24](../15/24.md). (See: [[rc://*/ta/man/translate/translate-names]])
 15:29	wod6		rc://*/ta/man/translate/figs-explicit	ἐν πληρώματι εὐλογίας Χριστοῦ, ἐλεύσομαι	1	This could mean: (1) Paul and the believers in Rome will experience Christ’s blessing. Alternate translation: “I will come and we will experience the fullness of the blessing of Christ” (2) Paul will bring Christ’s blessing to the believers in Rome. Alternate translation: “I will bring the fullness of the blessing of Christ” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:29	ylq8		rc://*/ta/man/translate/figs-abstractnouns	ἐν πληρώματι εὐλογίας Χριστοῦ	1	If your language does not use abstract nouns for the ideas of **fullness** and **blessing**, you could express the same ideas in another way. Alternate translation: “in the full experience of how Christ blesses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 15:29	st5e		rc://*/ta/man/translate/figs-metaphor	ἐν πληρώματι εὐλογίας Χριστοῦ	1	Here Paul speaks of abundantly experiencing **the blessing of Christ** as if it were something that a person could receive in a full amount. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in the abundant experience of the blessing of Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2632,7 +2632,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 15:31	u7st		rc://*/ta/man/translate/figs-activepassive	ῥυσθῶ ἀπὸ τῶν ἀπειθούντων	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God might deliver me from the disobedient ones” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 15:31	gq4x		rc://*/ta/man/translate/figs-explicit	τῶν ἀπειθούντων	1	Here, **the disobedient ones** refers to the Jews **in Judea** who disobeyed God by refusing to believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the unbelieving Jews” or “those Jews who do not trust in Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]])
 15:31	nw5h		rc://*/ta/man/translate/figs-euphemism	διακονία μου	1	Here, **my service** refers to the money that Paul was going to bring to the poor believers in Jerusalem from the believers in Macedonia and Achaia. This is a polite way of referring to bringing money. If it would be helpful in your language, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “the money I bring” (See: [[rc://*/ta/man/translate/figs-euphemism]])
-15:31	li3i		rc://*/ta/man/translate/figs-metonymy	εἰς Ἰερουσαλὴμ	1	Here, **for Jerusalem** means “for the poor of the saints in Jerusalem,” as mentioned in [verse 26](../15/26.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the poor saints in Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]])
+15:31	li3i		rc://*/ta/man/translate/figs-metonymy	εἰς Ἰερουσαλὴμ	1	Here, **for Jerusalem** means “for the poor of the saints in Jerusalem,” as mentioned in [15:26](../15/26.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the poor saints in Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]])
 15:32	fe4d		rc://*/ta/man/translate/grammar-connect-words-phrases	ἵνα	1	See how you translated **so that** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
 15:32	erby		rc://*/ta/man/translate/figs-abstractnouns	ἐν χαρᾷ	1	If your language does not use an abstract noun for the idea of **joy**, you could express the same idea in another way. Alternate translation: “while being joyful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 15:32	ekou		rc://*/ta/man/translate/figs-abstractnouns	θελήματος Θεοῦ	1	See how you translated this phrase in [1:10](../01/10.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
@@ -2640,7 +2640,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 15:33	s947		rc://*/ta/man/translate/figs-possession	ὁ & Θεὸς τῆς εἰρήνης	1	Paul is using the possessive form to describe **God** who gives **peace**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the God who gives peace” (See: [[rc://*/ta/man/translate/figs-possession]])
 15:33	ubtx		rc://*/ta/man/translate/figs-abstractnouns	τῆς εἰρήνης	1	See how you translated **peace** in [1:7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 16:intro	qy96				0	# Romans 16 General Notes\n\n## Structure and Formatting\n\n8. Conclusion (15:14–16:27)\n    * Paul describes his mission (15:14–21)\n    * Paul’s travel plans (15:22–33)\n    * Paul commends Phoebe (16:1–2)\n    * Paul greets Christians in Rome (16:3–16)\n    * Paul warns against false teachers (16:17–20)\n    * Paul greets more Christians in Rome (16:21–24)\n    * Doxology (16:25–27)\n\n## Special Concepts in this Chapter\n\n### Letter writing and sending\n\nIn this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Tertius mentions that he is the scribe writing the letter for Paul ([16:22](../16/22.md)). Paul begins this chapter by recommending Phoebe to the believers in Rome who receive this letter. This could indicate that Phoebe was the messenger who delivered the letter to them.\n\n### Greetings\n\nIn this culture, it was common for those who sent letters to include greetings to and from others in their letters. In this way, many people could greet each other but only send one letter. In [verses 3–16](../16/03.md) and [21–23](../16/21.md) Paul includes greetings to and from people whom he and the Romans knew. Express these greetings in a natural form in your language.
-16:1	sg6a		rc://*/ta/man/translate/writing-pronouns	συνίστημι	1	The pronoun **I** here and throughout this chapter refers to Paul, except for [verse 22](../16/22.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, commend” (See: [[rc://*/ta/man/translate/writing-pronouns]])
+16:1	sg6a		rc://*/ta/man/translate/writing-pronouns	συνίστημι	1	The pronoun **I** here and throughout this chapter refers to Paul, except for [16:22](../16/22.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, commend” (See: [[rc://*/ta/man/translate/writing-pronouns]])
 16:1	sry4		rc://*/ta/man/translate/translate-names	Φοίβην	1	The word **Phoebe** is the name of a woman. (See: [[rc://*/ta/man/translate/translate-names]])
 16:1	q86q		rc://*/ta/man/translate/figs-exclusive	ἡμῶν	1	In this verse and throughout this chapter **our** refers to Paul and his Christian readers, so **our** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]])
 16:1	b81z		rc://*/ta/man/translate/figs-metaphor	τὴν ἀδελφὴν	1	Paul speaks of **Phoebe** as if she were the physical **sister** of him and his Christian readers. He means she has a brother-sister relationship with all Christians because she trusts in Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “our spiritual sister” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2660,9 +2660,9 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 16:4	ilnn		rc://*/ta/man/translate/figs-distinguish	οἵτινες ὑπὲρ τῆς ψυχῆς μου, τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν	1	This verse interrupts the main part of the sentence in [verses 3–5](../16/03.md) in order to give further information about Prisca and Aquila. If it would be clearer in your language, you could translate this verse as its own sentence and repeat the main verb of the previous verse in the next verse, as in the UST. (See: [[rc://*/ta/man/translate/figs-distinguish]])
 16:4	fye8		rc://*/ta/man/translate/figs-idiom	τὸν ἑαυτῶν τράχηλον ὑπέθηκαν	1	This phrase refers to doing something that would put someone in danger of being executed. Romans often executed people by chopping their heads off at the neck with an axe. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “risked having their heads chopped off by the Roman authorities” (See: [[rc://*/ta/man/translate/figs-idiom]])
 16:4	xmf8		rc://*/ta/man/translate/figs-metaphor	ἐγὼ & εὐχαριστῶ	1	Here Paul speaks of expressing **thanks** as if they were something that he could **give** to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I am thankful” (See: [[rc://*/ta/man/translate/figs-metaphor]])
-16:5	i32d		rc://*/ta/man/translate/figs-infostructure	καὶ τὴν κατ’ οἶκον αὐτῶν ἐκκλησίαν	1	This clause continues the sentence that Paul began in [verse 3](../16/03.md) and interrupted in the previous verse. If you made the previous verse into its own sentence, then here you will need to add the main verb from [verse 3](../16/03.md). Alternate translation: “and greet the church based in their house” (See: [[rc://*/ta/man/translate/figs-infostructure]])
+16:5	i32d		rc://*/ta/man/translate/figs-infostructure	καὶ τὴν κατ’ οἶκον αὐτῶν ἐκκλησίαν	1	This clause continues the sentence that Paul began in [16:3](../16/03.md) and interrupted in the previous verse. If you made the previous verse into its own sentence, then here you will need to add the main verb from [16:3](../16/03.md). Alternate translation: “and greet the church based in their house” (See: [[rc://*/ta/man/translate/figs-infostructure]])
 16:5	d6i0		rc://*/ta/man/translate/writing-pronouns	οἶκον αὐτῶν	1	The pronoun **their** here refers to Prisca and Aquila. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the house of Prisca and Aquila” (See: [[rc://*/ta/man/translate/writing-pronouns]])
-16:5	qqdg		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	See how you translated **Greet** in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]])
+16:5	qqdg		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	See how you translated **Greet** in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]])
 16:5	bn9z		rc://*/ta/man/translate/translate-names	Ἐπαίνετον	1	The word **Epaenetus** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]])
 16:5	d1f1		rc://*/ta/man/translate/figs-metaphor	ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν	1	Paul speaks of **Epaenetus** as if he were **fruit** that he had harvested. He means that **Epaenetus** was the first person in **Asia** who believed in **Christ** as a result of Paul’s preaching. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the first person in Asia to believe in Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 16:6	ew2z		rc://*/ta/man/translate/translate-names	Μαρίαν	1	The word **Mary** is the name of a woman. Several women in the Bible are named **Mary** because it was a common Jewish name. (See: [[rc://*/ta/man/translate/translate-names]])
@@ -2673,16 +2673,16 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 16:7	nvw5		rc://*/ta/man/translate/figs-distinguish	οἳ	1	Here, **who** indicates that what follows is further information about **Andronicus and Junias**. It is not information about **the apostles**. If it would be helpful in your language, you could state this explicitly. Alternate translation (as a new sentence): “These two people” (See: [[rc://*/ta/man/translate/figs-distinguish]])
 16:7	ylvm		rc://*/ta/man/translate/figs-metaphor	ἐν Χριστῷ	1	Here, **in Christ** refers to being united with Christ. See how you translated the same use of this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])
 16:8	h976		rc://*/ta/man/translate/translate-names	Ἀμπλιᾶτον	1	The word **Ampliatus** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]])
-16:8	alh2		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ	1	See how you translated the same use of this phrase in [verse 2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:8	alh2		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ	1	See how you translated the same use of this phrase in [16:2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:9	bd5l		rc://*/ta/man/translate/translate-names	Οὐρβανὸν & Στάχυν	1	The words **Urbanus** and **Stachys** are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
-16:9	if0q		rc://*/ta/man/translate/figs-explicit	τὸν συνεργὸν ἡμῶν ἐν Χριστῷ	1	See how you translated a similar phrase in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:9	if0q		rc://*/ta/man/translate/figs-explicit	τὸν συνεργὸν ἡμῶν ἐν Χριστῷ	1	See how you translated a similar phrase in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:10	k55t		rc://*/ta/man/translate/translate-names	Ἀπελλῆν & Ἀριστοβούλου	1	The words **Apelles** and **Aristobulus** are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
 16:10	q96n		rc://*/ta/man/translate/figs-activepassive	τὸν δόκιμον ἐν Χριστῷ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Christ has approved” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 16:11	gt6r		rc://*/ta/man/translate/translate-names	Ἡρῳδίωνα & Ναρκίσσου	1	The words **Herodion** and **Narcissus** are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
-16:11	iifk		rc://*/ta/man/translate/figs-explicit	τὸν συγγενῆ	1	See how you translated “kinsmen” in [verse 7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
-16:11	ket9		rc://*/ta/man/translate/figs-metaphor	ἐν Κυρίῳ	1	Here, **in the Lord** refers to being united to Christ and has the same meaning as “in Christ” in [verse 7](../16/07.md) and [3:24](../03/24.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “united to the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
+16:11	iifk		rc://*/ta/man/translate/figs-explicit	τὸν συγγενῆ	1	See how you translated “kinsmen” in [16:7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:11	ket9		rc://*/ta/man/translate/figs-metaphor	ἐν Κυρίῳ	1	Here, **in the Lord** refers to being united to Christ and has the same meaning as “in Christ” in [16:7](../16/07.md) and [3:24](../03/24.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “united to the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]])
 16:12	sq9n		rc://*/ta/man/translate/translate-names	Τρύφαιναν & Τρυφῶσαν & Περσίδα	1	The words **Tryphaena**, **Tryphosa**, and **Persis** are names of women. (See: [[rc://*/ta/man/translate/translate-names]])
-16:12	vkh4		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ	-1	See how you translated a similar use of **in the Lord** in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:12	vkh4		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ	-1	See how you translated a similar use of **in the Lord** in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:13	zmf4		rc://*/ta/man/translate/translate-names	Ῥοῦφον	1	The word **Rufus** is the name of a man. See how this name is translated in [Mark 15:21](../mrk/15/21.md). (See: [[rc://*/ta/man/translate/translate-names]])
 16:13	zy3x		rc://*/ta/man/translate/figs-activepassive	τὸν ἐκλεκτὸν ἐν Κυρίῳ	1	If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the one whom God has elected” (See: [[rc://*/ta/man/translate/figs-activepassive]])
 16:13	hqf6		rc://*/ta/man/translate/figs-metaphor	τὴν μητέρα αὐτοῦ καὶ ἐμοῦ	1	Paul speaks of the **mother** of **Rufus** as if she were his own **mother**. He means that she treated him as if he were her own child. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “his mother, whom I also think of as my mother” (See: [[rc://*/ta/man/translate/figs-metaphor]])
@@ -2692,7 +2692,7 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 16:15	ye9j		rc://*/ta/man/translate/translate-names	Φιλόλογον & Νηρέα & Ὀλυμπᾶν	1	The words **Philologus**, **Nereus**, and **Olympas** are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
 16:15	n2rx		rc://*/ta/man/translate/translate-names	Ἰουλίαν	1	The word **Julia** is the name of a woman. She was probably the wife of **Philologus**. (See: [[rc://*/ta/man/translate/translate-names]])
 16:15	j4uu		rc://*/ta/man/translate/figs-explicit	τοὺς σὺν αὐτοῖς πάντας ἁγίους	1	See how you translated **with them** in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]])
-16:16	nxka		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	See how you translated **Greet** in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]])
+16:16	nxka		rc://*/ta/man/translate/figs-imperative	ἀσπάσασθε	1	See how you translated **Greet** in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]])
 16:16	g2z1		rc://*/ta/man/translate/translate-unknown	φιλήματι ἁγίῳ	1	Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone with whom one was very close, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://*/ta/man/translate/translate-unknown]])
 16:16	t1q4		rc://*/ta/man/translate/figs-hyperbole	ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ	1	**All** here could refer to: (1) all the **churches** that were in the area where Paul was working when he wrote this letter. Alternate translation: “All the churches of Christ in this region” (2) all the **churches** that Paul had authority over or represented. Alternate translation: “All the churches of Christ that I represent” (See: [[rc://*/ta/man/translate/figs-hyperbole]])
 16:17	wx6r		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
@@ -2717,20 +2717,20 @@ front:intro	gtn1				0	# Introduction to Romans\n\n## Part 1: General Introductio
 16:20	qpr7		rc://*/ta/man/translate/figs-abstractnouns	ἐν τάχει. ἡ χάρις τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ’ ὑμῶν	1	If your language does not use abstract nouns for the ideas of **haste** and **grace**, you could express the same ideas in another way. Alternate translation: “hastily. May the Lord Jesus Christ act graciously toward you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
 16:20	btor			ἐν τάχει	1	The phrase translated as **with haste** can also refer to something happening after a short time period. Alternate translation: “in a short time” or “soon”
 16:20	oo2r		rc://*/ta/man/translate/translate-blessing	ἡ χάρις τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ’ ὑμῶν	1	As was customary in his culture, Paul closes his letter with a blessing for the Roman believers. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness from our Lord Jesus Christ” or “I pray that you will have grace from our Lord Jesus Christ” (See: [[rc://*/ta/man/translate/translate-blessing]])
-16:21	z4g3		rc://*/ta/man/translate/figs-explicit	ὁ συνεργός μου	1	See how you translated the similar phrase in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:21	z4g3		rc://*/ta/man/translate/figs-explicit	ὁ συνεργός μου	1	See how you translated the similar phrase in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:21	ku15		rc://*/ta/man/translate/translate-names	Λούκιος & Ἰάσων & Σωσίπατρος	1	The words **Lucius**, **Jason**, and **Sosipater** are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
-16:21	km7u		rc://*/ta/man/translate/figs-explicit	οἱ συγγενεῖς μου	1	See how you translated this phrase in [verse 7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:21	km7u		rc://*/ta/man/translate/figs-explicit	οἱ συγγενεῖς μου	1	See how you translated this phrase in [16:7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:21	wvzj			ἀσπάζεται ὑμᾶς	1	As was customary in this culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “send you their greetings” or “ask to be remembered to you”
 16:22	pijj		rc://*/ta/man/translate/figs-explicit	ἐγὼ, Τέρτιος, ὁ γράψας τὴν ἐπιστολὴν	1	This clause means that **Tertius** wrote down the words that Paul told him to write in this letter. In ancient times it was common for people to use scribes to physically write dictated letters for them. See the discussion of this in the General Notes for this chapter. Alternate translation: “I, Tertius, am the person who wrote down what Paul told me to write in this epistle” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:22	g8li		rc://*/ta/man/translate/figs-123person	ἀσπάζομαι ὑμᾶς ἐγὼ, Τέρτιος, ὁ γράψας τὴν ἐπιστολὴν, ἐν Κυρίῳ	1	**I** here refers to **Tertius**, who writes this verse. Unlike elsewhere in this letter, it does not refer to Paul. If it would be helpful in your language, you could use the third person in this verse. Alternate translation: “Tertius, who wrote this epistle, greets you in the Lord” (See: [[rc://*/ta/man/translate/figs-123person]])
 16:22	xu3q		rc://*/ta/man/translate/translate-names	Τέρτιος	1	The word **Tertius** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]])
-16:22	nx4g		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ	1	See how you translated the similar use of **in the Lord** in [verse 2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
+16:22	nx4g		rc://*/ta/man/translate/figs-explicit	ἐν Κυρίῳ	1	See how you translated the similar use of **in the Lord** in [16:2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:23	sw7r		rc://*/ta/man/translate/translate-names	Γάϊος & Ἔραστος & Κούαρτος	1	The words **Gaius**, **Erastus**, and **Quartus** are names of men. (See: [[rc://*/ta/man/translate/translate-names]])
 16:23	j9u7		rc://*/ta/man/translate/figs-explicit	ὁ ξένος μου, καὶ ὅλης τῆς ἐκκλησίας	1	This phrase indicates that the home of **Gaius** was where Paul and his fellow believers gathered to worship. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who hosts me and the whole church in his house” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:23	m5hg		rc://*/ta/man/translate/figs-explicit	ὁ οἰκονόμος	1	Here, **steward** refers to the person who takes care of the money for **the city** in which Paul is staying. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the treasurer” or “the one who administrates the finances” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:23	fnet		rc://*/ta/man/translate/figs-gendernotations	ἀδελφός	1	Here, **brother** refers to a fellow Christian. See how you translated **brother** in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]])
-16:24	ct9t		rc://*/ta/man/translate/translate-textvariants	Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν. Ἀμήν	1	This verse is not in the best earliest manuscripts. It seems to be an accidental repetition of the last part of [verse 20](../16/20.md). It has been included in the ULT, but it is marked off with square brackets (\\[ \\]) at the beginning and end. If possible, do not include this addition in your translation. (See: [[rc://*/ta/man/translate/translate-textvariants]])
-16:25	xma1				0	[Verses 25–27](../16/25.md) are one long sentence. If you divide this sentence into shorter sentences, then you will need to repeat part of [verse 27](../16/27.md) in [verse 25](../16/25.md), as the UST does.
+16:24	ct9t		rc://*/ta/man/translate/translate-textvariants	Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν. Ἀμήν	1	This verse is not in the best earliest manuscripts. It seems to be an accidental repetition of the last part of [16:20](../16/20.md). It has been included in the ULT, but it is marked off with square brackets (\\[ \\]) at the beginning and end. If possible, do not include this addition in your translation. (See: [[rc://*/ta/man/translate/translate-textvariants]])
+16:25	xma1				0	[Verses 25–27](../16/25.md) are one long sentence. If you divide this sentence into shorter sentences, then you will need to repeat part of [16:27](../16/27.md) in [16:25](../16/25.md), as the UST does.
 16:25	v71l			δὲ	1	**Now** here marks the closing section of the letter. If you have a way of doing this in your language, you could use it here.
 16:25	xgkv		rc://*/ta/man/translate/figs-explicit	τῷ & δυναμένῳ ὑμᾶς στηρίξαι	1	Here, **the one** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to God, who is able to establish you” (See: [[rc://*/ta/man/translate/figs-explicit]])
 16:25	pp5k		rc://*/ta/man/translate/figs-metaphor	ὑμᾶς στηρίξαι	1	Here Paul speaks of God strengthening a person’s faith as if God were establishing that person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to make your faith strong” (See: [[rc://*/ta/man/translate/figs-metaphor]])